PALESTINE 


Through  the  Stereoscope 


A TOUR  CONDUCTED  BY 

JESSE  LYMAN  HURLBUT,  D.  D. 

Author  of  Manual  of  Biblical  Geography,  Normal  Lessons 
for  the  Sunday  School,  etc.,  etc.  Formerly  S.  S.  Editor 
for  the  Methodist  Episcopal  Church.  Supt.  of  the 
Normal  Dept,  of  Chautauqua  Assembly 

AND 

CHARLES  FOSTER  KENT,  Ph.  D. 

Woolsey  Professor  of  Biblical  Literature,  Yale  University; 
author  of  “History  of  the  Hebrew  People,” 
“Biblical  Geography  and  History,”  etc. 


KEYSTONE  VIEW  COMPANY 

MEADVILLE,  ....  PENNA. 


Copyright,  1914, 

By  UNDERWOOD  & UNDERWOOD 
New  York  and  London 
[entered  at  stationers’  hall] 


Stereographs  copyrighted  in  the  United  States  and 
foreign  countries 


MAP  SYSTEMS 

Patented  in  the  United  States,  August  21,  1900 
Patented  in  Great  Britain,  March  22,  1900 
Patented  in  France,  March  26,  1900.  S.G.D.G. 
Switzerland,  Patent  Number  21,211 


All  rights  reserved 


Printed  in  the  United  States 


First  Revised  Editioi 


TABLE  OF  CONTENTS 


PACK 

Introduction xiii 

Instructions xx 

Travelling  in  the  Holy  Land xxiii 

PART  I— A TRIP  TO  JERUSALEM 

Regular  Tour,  I — 30 30  positions 

Supplementary  Tour,  2a — 29a 31  positions 


POSITIONS  TAKEN 

Jaffa 

PACK 

I 

3080 

Jaffa,  the  Joppa  of  the  Bible  times 

z 

2 

3081 

The  Bazaar  of  Jaffa  on  a market  day 

5 

2a 

3082 

The  house  of  Simon  the  Tanner.  Jaffa 

7 

3 

3276 

A caravan  of  camels  in  the  narrow  road  approaching 

Jaffa 

9 

3* 

10852 

Relief  map  of  Palestine  by  the  Palestine  Ex.  Soc. — 

vertical  scale  3}^  times  greater  than  horizontal.. . 

10 

Plain  of  Sharon 

3b 

3083 

" Roses  of  Sharon  ",  on  the  Plain  of  Sharon 

13 

4 

3242 

Plowing  in  the  fertile  Plain  of  Sharon.  Lydda 

14 

4a 

3084 

Lydda.  the  Old  Testament  "Lod" 

x6 

4b 

1 0912 

Gezer  from  N.  W..  site  of  Canaanite  and  Macca- 

bean  forts 

18 

4C 

10964 

Modein.  the  home  of  Judas  Maccabeus,  view  S.  E. 

toward  Jerusalem 

19 

5 

10935 

Pass  of  Upper  Beth-horon  from  S.,  scene  of  Hebrew 

victories 

20 

5* 

3086 

The  village  of  Am  was  (Emmaus) 

21 

Sb 

1081 X 

Kirjath-jearim,  long  the  resting-place  of  the  sacred 

Ark 

23 

Mizpah 

5c 

10871 

Mizpah  from  the  southwest,  an  old  center  of  Hebrew 

history 

24 

From  Mizpah,  N.  over  hill  of  Gibeon  to  Ramallah.  . 25 

iii 


Sd  10944 


IV 


CONTENTS 


Mizpah 


6 

10872 

Looking  S.  E.  from  Mizpah  to  Jerusalem  four  miles 
away 

6a 

1 1401 

Ain  Karim,  supposed  birthplace  of  John  the  Baptist, 
among  hills  S.  from  Jaffa  road 

6b 

10945 

Valley  of  Rephaim,  old  Hebrew  battleground; 
Jerusalem  at  N.  E 

Jerusalem 

7 

10907 

Jerusalem  from  Mount  Scopus  at  the  N.  E.,  showing 
nearly  the  whole  city 

8 

10909 

Damascus  Gate  in  N.  wall;  S.  past  Church  of  Holy 
Sepulchre,  Jerusalem 

9 

3089 

The  Jaffa  Gate — from  outside — Jerusalem 

10 

10908 

Jerusalem  on  the  W. — view  S.  from  new  tower  over 
the  walls 

10a 

1 1400 

Gihon  cattle  market  and  Jerusalem’s  west  wall, 
N.  E.  from  the  Bethlehem  road 

10b 

3261 

Jerusalem,  from  across  the  Valley  of  Hinnom  to 
Olivet,  looking  N.  E 

IOC 

3207 

The  Pool  of  Siloam — outside  Jerusalem 

11 

3093 

The  Valley  of  the  Kedron  and  village  of  Siloam 

11a 

3250 

Jerusalem,  “beautiful  for  situation”,  from  S.  E., 
showing  Temple  site 

12 

3095 

Tombs  of  the  Prophets,  in  the  King’s  Dale,  Valley 
of  Kedron,  Jerusalem 

13 

3096 

Garden  of  Gethsemane  and  Mount  of  Olives,  from 
the  eastern  wall — Jerusalem 

14 

3ii4 

Ancient  olive  trees,  Garden  of  Gethsemane,  near 
Jerusalem 

15 

3ii3 

“Unclean!  Unclean!”  Wretched  lepers  outside 
Jerusalem 

16 

3097 

Jerusalem,  the  City  of  the  Great  King,  from  Mount 
of  Olives 

17 

1 1086 

Gethsemane  road  to  St.  Stephen’s  Gate,  thronged 
with  pilgrims;  W.  from  Olivet  to  Jerusalem 

17a 

3291 

St.  Stephen’s  Gate,  eastern  doorway  of  Jerusalem — 
from  without 

18 

3109 

The  Dome  of  the  Rock,  site  of  Solomon’s  Temple, 
Jerusalem 

19 

3110 

The  Sacred  Rock,  where  the  Temple  Altar  stood, 
Mount  Moriah,  Jerusalem 

19a 

3300 

Beautiful  Mosque  el-Aksa,  S.  from  the  Temple  area, 
Jerusalem 

19b 

3111 

The  Pulpit  of  Omar,  Mosque  el-Aksa,  Jerusalem. . . 

PACK 

26 

27 

28 

30 

32 

35 

37 

39 

41 

42 

43 
45 

47 

49 

51 

52 
54 

56 

57 
59 
61 
64 

64 


CONTENTS 


V 


Jerusalem 


I9C 

10578  "'Old  Temple  grounds  with  Olivet  and  the  Bethany 

road  at  the  E.,  Jerusalem 

20 

10976 

Pilgrims  in  the  Temple  area;  N.  from  el-Aksa  to 
Dome  of  the  Rock,  Jerusalem 

20a 

10743 

Solomon's  Temple — the  famous  Schick  model 

20b 

10744 

Herod’s  Temple — reproduction  of  the  famous  Schick 
model  at  Jerusalem 

20C 

10579 

From  the  Temple  area  (S.W.)  over  modem  Jewish 
quarter  of  Jerusalem 

2od 

3285 

Solomon’s  Stables,  Jerusalem 

21 

3104 

The  Jews’  wailing-place,  outer  wall  of  Solomon’s 
Temple,  Jerusalem 

22 

10838 

Inside  a Jewish  synagogue,  showing  Holy  Place  and 
reader’s  platform 

22a 

3103 

The  beautiful  Church  of  the  Armenian  Christians, 
Jerusalem 

23 

10963 

Crowded  bazaar  and  thoroughfare  of  David  Street, 
view  E.  to  Olivet 

23a 

H399 

A money  changer  and  his  patrons  just  inside  the 
Jaffa  gate  at  Jerusalem 

23b 

3259 

Ancient  pool  of  Hezekiah — N.  E.  to  Church  of  Holy 
Sepulchre,  Jerusalem 

24 

3098 

Christian  Street — motley  life  in  the  Holy  City’s 
bazaar  district,  Jerusalem 

25 

3099 

Church  of  the  Holy  Sepulchre,  Jerusalem 

25a 

11627 

The  Stone  of  Anointment,  Church  of  the  Holy 
Sepulchre 

26 

3100 

The  Holy  Sepulchre,  Jerusalem 

27 

3101 

Easter  procession  of  Greek  Patriarch,  entering 
Church  of  Holy  Sepulchre 

27a 

11398 

Devout  pilgrims  carrying  a great  cross  through  the 
Via  Dolorosa,  Jerusalem 

28 

3105 

The  “New”  Calvary,  outside  the  Damascus  Gate, 
from  the  northern  wall 

28a 

10979 

Rock-hewn  tomb  in  cliff  outside  Jerusalem — possible 
tomb  of  Jesus 

29 

3106 

“The  Tomb  of  our  Lord",  New  Calvary,  outside  of 
Jerusalem 

29a 

3107 

A tomb  with  the  stone  rolled  away  (Tomb  of  the 
Kings),  Jerusalem 

30 

3091 

Jerusalem  and  the  Mount  of  Olives — E.  from  the 
Latin  Hospice,  Jerusalem 

PAGE 

65 

66 
67 

69 

7i 

73 

74 
76 
78 


79 

81 

82 

83 
85 

87 

88 

89 

90 

91 

93 

94 

96 

97 


VI 


CONTENTS 


PART  n— SOUTHERN  JUDEA,  THE  DEAD  SEA  AND  THE  JORDAN 

Regular  Tour,  31 — so 20  positions 

Supplementary  Tour,  32a — 50a 27  positions 


31 

1 1397 

Jerusalem,  the  center  of  Christian  history,  seen  W. 

32 

10842 

from  tower  on  Olivet 

From  Olivet  E.  over  the  Wilderness,  Jordan  Valley 

32a 

1087s 

and  Dead  Sea  to  Moab 

From  Olivet  S.  over  Judean  hills  to  Frank  Mountain . 

33 

Bethany 

3ii5 

Bethany,  where  our  Lord  was  anointed  by  Mary — S. 

33a 

10906 

from  eastern  slope  of  Olivet 

Jerusalem  from  S.,  showing  Ophel,  with  Tyropoen 

33b 

11396 

and  Kedron  Valleys 

The  traditional  tomb  of  Rachel  beside  the  Jerusalem- 

34 

Bethlehem 

10937 

Bethlehem  highway 

David's  City,  Bethlehem,  S.  E.  to  Frank  Mountain. . 

34a 

10874 

Hills  and  fields  of  Judea,  N.  from  Bethlehem,  show- 

34b 

3181 

ing  road  to  Jerusalem 

Main  street  of  Bethlehem,  leading  from  the  Church 

35 

3118 

of  Nativity,  looking  N.  W 

Bethlehem  of  Judea,  the  birthplace  of  Jesus — W.  from 

36 

3117 

the  Church  of  Nativity 

Church  of  the  Nativity,  built  where  Jesus  was  born, 

\ 

36a 

1 1395 

Bethlehem  of  Judea 

The  spot  where  the  manger  stood;  grotto  below 

36b 

324S 

Church  of  Nativity 

Shepherds  in  the  “Field  of  the  Shepherds” — Bethle- 

36c 

11084 

hem  

Vineyards  and  watch-tower,  showing  Church  of 

37 

3119 

Nativity  and  Bethlehem,  N.  W 

Barley  harvest  near  Bethlehem 

37a 

10877 

Arabs  and  their  tents  in  Wilderness  of  Tekoa;  out- 

3« 

1 1394 

look  E.  to  Bethlehem 

A shepherd  in  David’s  home-country  leading  flock 

39 

Hebron 

3120 

over  Judean  hills 

Hebron,  the  home  of  Abraham,  Isaac  and  Jacob, 

U° 

3121 

from  the  E 

Mosque  Machpelah,  the  traditional  burial-place  of 

40a 

10943 

Abraham,  Isaac  and  Jacob 

The  King’s  Pool,  the  ancient  reservoir  in  the  heart  of 

105 


US 

117 

118 


Hebron 127 


CONTENTS 


Vll 


Hebron  page 

40b  10753  Ancient  tree  traditionally  known  as  Abraham’s  Oak, 

near  Hebron 128 

40c  10817  A Bedouin  boy  and  his  mother  at  a camp  in  the  wil- 
derness   129 

40d  10959  Hill  site  of  ancient  Mareshah,  S.  W.  beyond  modern 

Beit  Jibrin 130 

40e  10857  The  Shephelah  and  Philistine  plain  W.  from  Tell  San- 

dahannah 130 

41  10856  Gaza,  lowland  stronghold  of  the  Philistines,  from  the 

S.  E 132 

42  10939  Scene  of  Goliath's  defeat.  Valley  of  Elah  (N.  W.) ....  134 

43  3310  Sheikh  el  Rachid  and  his  escort,  most  famous 

Bedouins  of  Palestine 136 

Wilderness  of  Judea 

43a  3122  The  lonely  Convent  of  Mar  Saba,  Wilderness  of 

Judea 137 

43b  3123  Picturesque  Palestine — the  Wilderness  of  the  Scape- 
goat  139 

44  3130  Marvelous  gorge  of  Brook  Cherith  and  old  Convent . . 140 


Jericho 

44a  1058 1 Jordan  Valley  and  distant  Moab,  E.  from  old  Jericho- 


Jeru salem  road 142 

45  3129  Plain  of  the  Jordan — S.  E.  from  the  ruins  of  ancient 

Jericho 143 

45a  1 1393  Modern  Jericho  and  its  gardens,  with  traditional 

Mount  of  Temptation  at  N.  W 145 

46  10924  Ruins  of  Jericho,  showing  buildings  Oeft)  and  city 

wall  (right) 146 

46a  11362  Fountain  of  Elisha,  miraculously  freshened  by  the 

prophet,  near  Jericho 148 

The  Jordan  and  The  Dead  Sea 

47  3126  Baptizing  in  the  Jordan 149 

47a  3327  Coptic  pilgrims  from  Egypt,  bathing  in  the  holy 

waters  of  the  Jordan 152 

47b  10887  Lower  bed  of  the  Jordan,  N.  W.  from  Moab  cliffs 

to  Judean  Highlands 152 

48  3124  On  the  north  shore  of  the  Dead  Sea  looking  S.  W . . . 154 

48a  10892  South  from  Engedi  along  the  Dead  Sea  shore  to  Jebel 

Usdum  (Salt  Mountain) 156 

48b  10890  Wilderness  S.  of  the  Dead  Sea — N.  W.  from  Ain  et 

Beida  to  Jebel  Usdum 157 


Vlll 


CONTENTS 


East  of  the  Jordan  page 

48c  10889  From  lonely  Machaerus — John’s  prison — W.  across 

Dead  Sea  to  Judea 158 

49  10923  Mt.  Nebo  from  Wady  Ayun  Musa,  showing  road  to 

Jordan,  Syria 159 

49a  10896  The  brook  Jabbok  (Zerka,  the  blue  river)  at  one  of 

the  main  fords,  Syria 160 

49b  1 1402  Es  Salt,  from  the  south;  a Peraean  town  still  full  of 

homes  and  business 16 1 

50  1089s  Jerash  (Gerasa)  in  eastern  Gilead;  looking  N.  over 

Roman  ruins,  Syria 162 

50a  11391  From  Ramoth  Gilead:  N.  W.  over  Jordan  valley 

toward  distant  Carmel,  Palestine 164 


PART  ni— FROM  THE  JORDAN  THROUGH  SAMARIA 


Regular  Tour,  51 — 67 17  positions 

Supplementary  Tour,  51a — 66a 13  positions 


51 

10926 

Old  road  from  Jericho  to  Ai  (west),  among  the  hills 
of  Benjamin,  Palestine 

5ia 

10936 

Scene  of  Jonathan’s  victory  at  Michmash,  Wady  es 
Suweinit,  Palestine 

5ib 

10960 

Anathoth,  Jeremiah’s  home  town — N.E.  toward  Jor- 
dan and  Gilead,  Palestine 

Sic 

10934 

Gibeah  of  Saul,  N.  from  field  below  the  little  modern 
village 

52 

Ramah  and  Ramallah 

10933  From  Ramah,  traditional  home  of  Samuel,  N.  E. 

toward  Gilead,  Palestine 

<53 

10850 

Little  folks  studying  at  the  village  school  in  Samuel's 
home  town,  Ramah 

J3a 

3268 

Bridegroom  and  friends  going  to  fetch  the  bride, 
Ramallah 

54 

3139 

Women  grinding  at  the  mill,  Palestine 

55 

3416 

Bread-making  in  the  court  of  a Syrian  home,  Pales- 
tine   

55a 

10807 

An  Oriental  feast  of  rice  and  lamb  at  Beeroth,  Pales- 
tine   

55b 

3333 

Churning  butter  in  a goatskin,  Beeroth,  Palestine. . 

Bethel 

55c 

10928 

Rocky  Bethel  and  its  olive  groves,  from  the  south, 
Palestine 

56 

3132 

Gathering  tares  from  wheat,  in  the  stony  fields  of 
Bethel,  Palestine 

167 

168 

169 

170 

172 

173 

175 

176 

177 

179 

180 

180 

182 


CONTENTS 


IX 


Bethel  pack 

56a  10870  Hill  country  of  Ephraim,  from  near  Bethel,  N.  W. 

over  Ain  Jebrud 183 

57  1093 1 Shiloh,  scene  of  old  religious  assemblies,  from  the 

S.  E.,  Palestine 184 

Gerizim 

58  10868  Gerizim  and  hills  of  southern  Samaria;  S.  from  Mount 

Ebal  over  Sychar 186 

59  1 1390  Mount  Gerizim,  where  Samaritans  worshipped,  S.  W. 

from  entrance  to  Jacob’s  Well,  Palestine 188 

60  3136  A Samaritan  woman  at  Jacob’s  well,  Palestine 190 

6 1 1095s  The  Passover,  as  celebrated  by  the  Samaritans  on 

Mount  Gerizim 192 

Shechem 


62 

3238 

Shechem,  an  early  center  of  Hebrew  history,  looking 
S.  W.  from  Mount  Ebal 

62a 

10952 

Shechem.  where  the  Hebrew  empire  was  divided.  E. 
past  Mount  Ebal 

63 

10956 

Samaritan  High  Priest,  and  old  Pentateuch  roll  at 
Shechem.  Palestine 

64 

Samaria 

11389 

Samaria,  once  proud  and  beautiful  center  of  northern 
kingdom,  seen  from  S.,  Palestine 

64a 

3141 

Ancient  royal  city  of  Samaria,  where  Philip  preached 
, Christ,  looking  W 

64b 

11388 

Stately  stairway  approach  to  Herod’s  temple  of 
1900  years  ago;  Samaria,  Palestine 

65 

1 1093 

Samaria's  magnificent  basilica  with  apse  at  farther 
end,  seen  from  S.  W 

65a 

3142 

Herod’s  street  of  columns — the  remains  of  magnifi- 
cent Samaria,  Palestine 

66 

Dothan 

11387 

Fertile  plain  of  Dothan,  S.  W.  from  hill  where  the 
town  stood  in  Elisha's  day,  Palestine 

66a 

3144 

“Joseph’s  Well” — Dothan,  Palestine 

Caesarea 

67  9626  Caesarea,  where  Paul  was  tried  before  Felix,  Festus 

and  Agrippa 209 

PART  IV— GALILEE,  MOUNT  LEBANON  AND  DAMASCUS 

Regular  Tour,  68 — 100 33  positions 

Supplementary  Tour,  69a — 100a 29  positions 


Mount  Carmel 

68  3158  Haifa  and  the  Bay  of  Akka,  E.  from  Mount  Carmel, 

Palestine 213 


X 


CONTENTS 


Mount  Carmel  page 

69  10953  Rock  of  Elijah’s  altar  on  Mount  Carmel;  view  over 

Esdraelon  Plain 214 

69a  315S  River  Kishon,  where  Ehjah  slew  the  prophets  of 

Baal;  and  Mount  Carmel  beyond 216 

Megiddo 


217 

218 


70 

10914 

The  Mound  of  Megiddo,  from  the  S.  E.,  Samaria, 
Palestine 

70a 

10915 

Ruined  houses  and  public  buildings  recently  ex- 
cavated at  old  Megiddo 

71 

3216 

Four  thousand  years  unchanged — patriarchal  life  in 
Palestine  to-day 

Mount  Gilboa 
71a  3348 

Mount  Gilboa  and  Valley  of  Jezreel,  the  scene  of 
Saul’s  defeat — from  the  citadel,  Bethshan,  Pales- 
tine   

71b 

3146 

“ By  the  side  of  still  waters” — on  the  Plain  of  Jezreel, 
Palestine 

72 

10861 

N.  from  Gilboa  over  Jezreel  Plain  to  the  Sea  of 
Galilee,  Palestine 

73 

10831 

Gideon’s  battlefield  and  Hill  of  Moreh,  N.  from  Jez- 
reel, Palestine 

73a 

3145 

Gideon’s  Spring,  Mount  Gilboa,  Palestine 

74 

10862 

Broad,  sunny  Plain  of  Esdraelon  and  Mount  Carmel, 
W.  from  Mount  Gilboa 

74a 

11386 

Endor,  home  of  the  storied  witch,  and  its  broad  out- 
look N.  W.  over  Esdraelon  Plain,  Palestine 

75 

11385 

From  “Little  Hermon”,  N.  W.  across  Esdraelon 
Plain  to  Nazareth,  among  the  hills,  Palestine 

76 

3148 

Village  of  Nain,  and  Mount  Tabor,  looking  N.  E., 
Palestine 

76a 

3149 

Looking  S.  from  Mount  Tabor  to  the  Hill  of  Moreh, 
Palestine 

76b 

10859 

Lower  Galilee,  N.  E.  from  Mount  Tabor,  past  Homs 

223 


227 

228 

229 

230 


of  Hattin  to  Upper  Galilee 233 


Nazareth 


77 

11363 

Beautiful  Nazareth;  outlook  S.  from  hills  above  town 
to  historic  Esdraelon,  Palestine 

234 

77a 

3150 

Nazareth,  the  home  of  the  Child  Jesus — from  the 
N.  E 

236 

78 

3151 

Ancient  “Fountain  of  the  Virgin”,  where  Mary 
came  for  water,  Nazareth 

237 

78a 

3152 

Greek  Church,  on  supposed  site  of  the  synagogue 
where  Christ  taught,  Nazareth 

238 

78b 

336i 

Carpenter  shop  at  Nazareth 

239 

79 

3377 

A threshing  floor  in  the  hills  of  Galilee — the  women 
winnowing 

241 

CONTENTS 


XI 


Cana 


80 

3159 

Cana  of  Galilee  and  its  well — from  the  S. — Palestine . 

81 

3196 

Sea  of  Galilee 

In  the  court  of  a village  home — Cana  of  Galilee, 
Palestine 

82 

3160 

Looking  N.  E.  from  the  Mount  of  Beatitudes  to  Sea 
of  Galilee 

83 

11383 

The  storied  Sea  of  Galilee  and  its  wall  of  hills;  N. 
over  Tiberias,  on  its  W,  bank 

84 

3162 

Tiberias,  a town  of  Jewish  fishermen,  Sea  of  Galilee, 
Palestine 

85 

3163 

Life  on  the  shore  of  Galilee,  at  Tiberias 

85a 

3367 

Inside  the  court  of  an  Oriental  inn,  Tiberias 

86 

3164 

Fishermen  on  the  Sea  of  Galilee,  and  distant  hills  of 
the  Gadarenes 

87 

10884 

Plain  of  Gennesaret  and  Sea  of  Galilee,  N.  from  above 
Magdala  to  Upper  Galilee 

88 

1097 1 

Tabighah  spring  and  Gennesaret  plain;  view  S.  W. 
to  Horns  of  Hattin 

89 

3166 

Traditional  Capernaum,  Christ’s  home  by  the  Sea  of 
Galilee 

89a 

10972 

Shattered  remnants  of  old  Chorazin;  view  S.  over 
Sea  of  Galilee 

90 

10974 

Fishermen  mending  nets  at  Jordan’s  entrance  into 
Sea  of  Galilee— (view  S.) 

90a 

10843 

Followers  of  Peter’s  old  trade  emptying  nets  on  shore 
of  Galilee— (S.  W.) 

90b 

3215 

Looking  S.  E.  along  the  eastern  shore  of  Galilee, 
where  the  draught  of  fishes  was  taken 

91 

10846 

W.  over  Sea  of  Galilee,  from  above  Kersa  (Gergesa) 
to  Horns  of  Hattin 

92 

10882 

Plain  of  the  upper  Jordan,  N.  from  near  Lake 
Huleh  to  Mount  Hermon 

92a 

3167 

The  Jordan’s  main  source — one  of  the  world’s  largest 
springs — at  Dan 

92b 

11382 

Roman  bridge  over  Hasbany  River,  on  the  Jerusalem- 
to-  Damascus  highway 

Caesarea  Philippi 

93 

1088 1 

Down  the  upper  Jordan  valley,  S.  W.  from  Caesarea 
Philippi  on  Mount  Hermon 

93a 

10849 

Work  and  play  beside  leafy  booths;  Caesarea  Philippi, 
foot  of  Mount  Hermon 

93b 

3169 

Old  Gate  to  Caesarea  Philippi,  at  the  foot  of  Mount 
Hermon 

94 

10878 

In  beautiful  Lebanon,  E.  over  upper  Jordan  valley 
to  Mount  Hermon 

94a 

10879 

The  snow-clad  summit  of  Mount  Hermon  (9166  feet) ; 
grandest  height  in  Palestine 

27] 


Xii  CONTENTS 

Tyre  page 

95  3171  Ruins  of  ancient  Tyre,  wonderful  fulfilment  of 

prophecy  (Ezekiel  xxvi-xxvii)  273 

95a  10812  A poor  woman  of  Zarephath  gathering  firewood, 

Palestine 275 

Sidon 

96  3172  Ancient  citadel  in  the  sea,  at  Sidon,  Syria 276 

Mount  Lebanon 

96a  11381  Beyrout,  the  prosperous  Christian  seaport,  N.  E. 

from  harbor  toward  Lebanon  Mountains 277 

9 7 1 1628  The  oldest  of  the  sacred  cedars  of  Lebanon — monarch 

of  the  400 278 

97a  11468  Cedars  of  Lebanon — once  mighty  groves  that  sup- 
plied wood  for  Solomon’s  Temple 279 

Baalbek 

97b  109 13  Baalbek  and  plain  between  the  Lebanons;  view  N. 

from  town,  Syria 281 

98  3174  The  mightiest  building  stone  ever  cut,  ruins  of 

Baalbek,  Syria 282 

98a  3I7S  Colossal  remnants  of  the  Sun  Temple,  grandest  of 

antiquity,  Baalbek,  Syria 283 

Damascus 

99  3176  Damascus  and  its  gardens — from  the  N.  W. — Syria..  28s 

99a  3177  The  covered  street  called  “Straight”  from  the  east, 

Damascus,  Syria 287 

99b  11380  Buildings  and  traffic  to-day  on  the  street  called 

* * Straight  ”,  in  Damascus 289 

99c  10894  Abana  River,  the  sweet  waters  of  Damascus,  Syria. . 290 

100  11378  An  Oriental  room  on  two  levels,  where  honored 

guests  “go  up  higher”,  Damascus 291 

100a  3178  The  inner  court  of  a Damascus  home,  Syria 292 

APPENDIX 

A.  Outline  of  Bible  History 29 5 

B.  The  Land  of  Palestine 305 


MAPS 

(All  bound  in  booklet  inserted  in  the  back  cover.) 

1.  Jaffa. 

2.  Environments  of  Jerusalem. 

3.  Modern  Jerusalem. 

4.  Jerusalem,  Mount  of  Olives  and  Bethany. 

5.  Bethlehem. 

6.  Jericho  and  surroundings. 

7.  The  Vale  of  Shechem. 

8.  Samaria. 

9.  Section  of  Galilee. 

10.  Nazareth. 

11.  General  map  of  Palestine. 


INTRODUCTION 


Our  purpose  in  this  book  is  to  serve  as  personal 
guides  to  two  hundred  places  in  Palestine  that  will 
be  seen  through  the  stereoscope. 

Consequently  there  are  several  facts  which  should 
be  definitely  recognized  by  those  who  would  make 
use  of  the  following  pages.  The  first  is,  that  a 
stereoscopic  photograph,  when  seen  through  the 
stereoscope,  furnishes  a representation  of  a place  or 
object  fundamentally  different  from  that  furnished 
by  any  other  kind  of  illustration.  An  ordinary, 
single  photograph  gives  a representation  on  a small, 
flat  surface,  that  is,  in  two  dimensions — breadth  and 
height,  with  merely  a suggestion  of  the  third  dimen- 
sion, depth.  But  the  stereograph  consists  of  two 
single  photographs,  taken  from  two  points  of  view, 
between  two  and  three  inches  apart,  the  normal 
distance  between  our  eyes.  When  seen  in  the  stereo- 
scope these  two  flat  surface  photographs  are  re- 
united as  in  the  natural  vision,  and  become  to  the 
eyes  a space — a space  of  three  dimensions,  breadth, 
height  and  depth.  And  when  the  focal  length  of  the 
camera  and  that  of  the  stereoscope  correspond, 
as  they  practically  do  in  this  series,  the  stereograph 
becomes  not  only  an  actual  space  to  the  eyes,  but  a 
life-size  space,  the  object  or  landscape  being  shown 
in  natural  perspective,  natural  size  and  at  natural 
distance.  That  is,  the  two  small,  flat  prints,  3x3 
inches  in  size,  about  six  inches  in  front  of  the  eyes, 

xiii 


XIV 


INTRODUCTION 


serve  as  two  windows  through  which  we  look,  and 
beyond  which  we  see  the  representation  of  the  ob- 
ject or  place,  standing  out  as  large  as  the  original 
object  or  place  would  appear  to  the  eyes  of  one  look- 
ing from  the  place  where  the  camera  stood. 

Remarkable  as  these  statements  may  seem  when 
thoughtfully  considered,  still  they  are  absolutely 
true — based  on  scientific  facts,  which  may  be  found 
explained  in  any  reliable  treatise  on  binocular  vision. 
And,  being  true,  it  is  easily  seen  that  it  is  of  real 
importance,  first  of  all,  that  we  recognize  clearly 
and  finally  the  largeness,  the  great  size,  of  these 
representations  with  which  we  have  to  do.  We  are 
not  to  look  on  small,  Hat  photographic  prints,  but 
through  them,  and  our  eyes  are  to  roam  over  life- 
size  representations  of  two  hundred  definite  sections 
of  Palestine.  Two  hundred  life-size  models  of  stone 
and  dirt  of  these  same  parts  of  Palestine,  so  rich  in 
historical  memories,  could  not  be  more  definite  and 
solid  to  the  eyes — moreover,  they  would  be  vastly 
less  accurate  and  not  at  all  serviceable  for  use.  We 
must  grasp  and  hold  fast  to  this  fact  as  to  the  size 
of  these  representations  when  seen  in  the  stereo- 
scope, and  as  a necessary  help  to  this,  their  location 
entirely  separate  from  and  back  of  the  stereoscopic 
card,  if  we  are  to  be  in  a position  to  begin  to  judge 
of  their  usefulness. 

The  second  important  fact  is  that  these  two  hun- 
dred stereographs  become  not  only  life-size  repre- 
sentations, capable  of  giving  impressions  to  the 
mind  as  such,  but  they  are  capable  of  being  more 
than  mere  representations  in  their  power  to  teach 
and  influence  us.  We  mean  that,  when  properly 
looked  at,  they  always  affect  us  in  some  measure  as 


INTRODUCTION 


XV 


would  the  very  realities  which  they  represent.  And, 
indeed,  it  is  undoubtedly  true  that  they  may  be,  for 
an  appreciable  length  of  time,  when  used  under  the 
best  conditions,  all  that  the  realities  themselves 
would  be,  in  their  power  to  affect  and  inspire  us. 
This  could  not  be  possible  except  for  several 
reasons.  These  representations  are  infinitely  accur- 
ate in  detail  and  proportion,  and  are  therefore  mar- 
velously realistic.  Then — and  it  is  an  absolutely 
indispensable  condition — they  are  not  looked  at  in 
the  hand,  but  with  the  eyes  within  the  hood  of  the 
stereoscope,  our  immediate  surroundings  being  en- 
tirely shut  out.  Consequently,  the  most  perfect  con- 
ditions are  furnished  for  concentrating  and  holding 
the  attention,  and  so  enabling  us  to  gain  a distinct 
consciousness  or  experience  of  location  in  two  hun- 
dred places  in  Palestine.  Whether  all  would  be 
ready  to  admit,  at  first,  or  not,  that  the  stereoscopic 
representation  ever  becomes  everything  that  the 
reality  could  be,  still  all  who  carefully  look  into  the 
question  will  agree  that  it  can  become,  in  a large 
measure,  what  the  original  scene  would  be  to  us. 
Thus,  we  have  to  do  not  only  with  life-size  repre- 
sentations, but  with  what  are,  to  a large  degree,  the 
actual  parts  of  Palestine  itself  in  their  power  to 
teach  and  affect  us. 

It  is  the  recognition  of  these  two  great  facts  that 
has  determined  the  nature  of  this  book.  If  stereo- 
graphs are  life-size  spaces  of  three  dimensions  to 
the  eyes,  they  should  be  recognized  as  such  and 
used  as  such.  And  if  they  may  be  to  a greater  or 
loss  degree,  according  as  we  use  them,  the  realities 
to  us,  then  they  should  be  treated  so  as  to  make 
them  realities  as  far  as  possible.  And  it  seems  the 


XVI 


INTRODUCTION 


more  we  treat  them  as  places,  as  Palestine  itself,  the 
more  they  become  the  same  to  us.  Accordingly,  in 
the  following  pages  are  given  such  maps  and  in- 
formation as  will  make  this  small  volume  serve  the 
purpose  of  a guide-book,  and  at  the  same  time,  as 
we  said  at  the  beginning,  we  have  tried  to  serve  in 
it  as  personal  guides,  saying  everything  in  such  a 
way  as  to  constantly  help  and  lead  us  to  make  this 
tour,  to  visit  these  places  in  the  stereoscope,  as  a 
tourist  visits  the  actual  scenes  in  Palestine.  It  will 
be  found  that  on  this  stereoscopic  tour  one  is  carried 
to  all  the  more  important  places  in  Palestine,  and 
in  the  same  order  that  a tourist  might  visit  them. 
In  the  more  important  sections  the  stereographed 
scenes  are  so  connected  that  we  may  move  from 
one  position  to  another  in  such  a way  as  to  really 
make  it  a continuous  journey.  We  urge  upon  all 
who  have  not  actually  visited  Palestine,  to  give  the 
closest  attention  to  the  maps  and  the  descriptions, 
with  the  purpose  of  always  keeping  their  bearings 
as  they  move  from  one  place  to  another. 

Finally,  we  have  space  for  only  a word  on  the 
importance  of  the  land  of  Palestine, — why  we  need 
to  know  it  intimately,  why  we  should  stand  in  the 
very  presence  of  its  hills  and  valleys : 

The  land  of  Palestine  has  been  called  the  “Fifth 
Gospel.”  A visit  to  it,  under  the  best  conditions, 
has  been  placed  in  educational  value  beyond  that  of 
a post-graduate  course  of  study.  In  what  way,  then, 
can  the  knowing  of  this  land  help  us  so  much? 
Briefly,  we  may  say,  in  helping  to  make  the  Bible 
real  to  us.  And  'this  is  precisely  the  greatest  diffi- 
culty we  meet  when  trying  to  read  the  Bible  intelli- 
gently. We  must  remember — it  cannot  be  too  often 


INTRODUCTION 


XVII 


emphasized — that  the  Bible  is  a history;  that  in  the 
Bible  God  reveals  His  plan  of  saving  men — not  in  a 
theological  system,  but  in  this  history  of  His  deal- 
ings with  His  chosen  people.  And  as  history  takes 
place  on  the  earth,  not  in  the  air,  the  foundations 
of  the  Bible  are  laid  not  only  in  human  history,  but 
also  in  geography.  If  the  history  of  the  children  of 
Israel  be  merely  mythological  and  a product  of  the 
imagination, — if  the  land  is  not  a reality,  if  the  Jor- 
dan and  the  Mountains  of  Judea  do  not  exist — then 
the  prophecy,  the  doctrine,  “the  exceeding  great  and 
precious  promises/’  all  fail  us. 

Clearly,  then,  if  we  are  to  understand  the  truths 
of  salvation  as  revealed  in  Scripture,  we  must  study 
Bible  History.  But  thousands  of  years  have  passed 
since  the  records  were  made,  and  the  lands  in  which 
the  events  recorded  are  said  to  have  occurred  are 
thousands  of  miles  away.  The  conditions  of  life 
then  were  very  different  from  ours  to-day.  Conse- 
quently we  find  it  very  difficult  to  think  ourselves 
into  those  far-away  lands,  back  to  those  distant 
times,  to  make  that  history  real  to  us — real  as  the 
deeds  of  men  about  us  to-day.  Now,  what  can  be 
the  greatest  help  to  us  in  overcoming  this  greatest 
difficulty?  What  is  the  most  rational  course  to  pur- 
sue? First  of  all,  we  must  see  that  the  land  is  real. 
And  most  of  us  will  find  that  the  actual  places  in 
Palestine  have,  been  preached  about  and  sung  about 
— Jordan  as  the  “River  of  Death Zion  as  a “Spir- 
itual Kingdom” — until  they,  more  than  most  distant 
localities,  have  assumed  a mythical  character  in  our 
minds.  Surely,  as  long  as  the  places  that  do  exist 
to-day  are  unreal  to  us,  it  will  be  extremely  hard  to 
have  the  history  which  occurred  in  those  places 


XV111 


INTRODUCTION 


centuries  ago  and  the  people  who  lived  in  them  be- 
come concrete  realities  to  us.  Hence  we  first  need 
to  know  intimately — to  see,  if  possible — the  very 
stone  and  earth  of  which  those  places  are  composed. 
Such  experiences  help  us  as  nothing  else  can ; they 
are  magical  in  their  power  to  give  us  a vivid  realiza- 
tion of  actuality  in  the  Bible  narrative.  Heretofore 
it  has  been  possible  only  for  the  few,  by  an  actual 
visit,  to  have  the  land  made  thus  real  to  them.  In- 
deed, the  study  of  Palestine  geography  by  means  of 
maps  and  descriptions,  as  well  as  Bible  history,  has 
been  left  far  too  much  to  the  pastor’s  study  and 
advanced  classes.  This  should  not  be  the  case,  for 
the  truest  devotional  reading  of  the  Bible  can  be 
done  only  when  one  is  deeply  convinced  of  the  his- 
torical worth  of  the  narrative  or  teaching.  Now,  for 
the  first  time,  all  may  go  far  beyond  such  study  of 
Palestine  as  has  been  possible  with  ordinary  maps 
and  ordinary  pictures  and  written  descriptions. 
Now,  if  in  connection  with  the  specially  devised 
maps  in  this  book,  we  give  ourselves  up  to  the  study 
of  these  parts  of  the  land,  through  the  stereoscope, 
then,  in  a true  sense,  we  may  have  experiences  of 
standing  in  the  very  presence  of  Palestine.  This 
“Fifth  Gospel”  has,  in  the  past,  been  practically 
closed  to  the  vast  majority  of  believers.  Now,  in  a 
real  sense,  it  is  possible  for  all  to  know  what  it 
means  to  stand  in  all  the  more  important  places 
throughout  the  land. 

Jesse  L.  Hurlbut 
Charles  F.  Kent 


ITINERARY 


INSTRUCTIONS 


1.  Maps.  Find  each  successive  position  on  some 
one  of  the  maps  as  noted.  A brief  description  of  the 
geography  of  Palestine  is  given  on  pages  305  to  31 1, 
and  will  be  found  a help  to  the  understanding  of  the 
land.  But  constant  reference  should  be  made  to  the 
maps;  first,  to  the  general  map  at  the  end  of  this 
book,  and  then  to  the  detail  maps  of  special  sections 
when  given.  Even  those  who  are  very  familiar  with 
the  country  will  need  to  consult  these  maps  to  de- 
termine the  position  from  which  they  are  looking  in 
each  instance,  as  well  as  the  direction  in  which  they 
are  looking  and  the  exact  territory  covered.  Great 
care  has  been  taken  to  have  the  maps  accurate.  The 
system  for  locating  the  successive  positions,  given  in 
connection  with  the  maps,  has  been  specially  de- 
vised for  this  purpose  and  patented. 

Note  that  the  general  map  of  Palestine,  often 
referred  to  from  the  beginning,  is  numbered  11  and 
inserted  last;  this  is  in  order  that  it  may  conven- 
iently be  kept  unfolded  during  the  reading  of  the 
book,  ready  for  comparison  with  any  one  of  the 
other  sectional  maps,  as  may  be  desired. 

2.  Position  Numbers.  The  positions  which  we 
are  to  take,  one  after  the  other,  are  numbered  1 to 
100.  The  stereographs  to  be  used  bear  numbers  cor- 
responding with  the  numbers  of  sections  in  this 
guide-book. 


xx 


INSTRUCTIONS 


XXI 


In  addition  to  one  hundred  places  chosen  as  of 
first  importance,  we  may  enlarge  the  range  of  our 
journey  by  visiting  another  hundred  places.  The 
guide-book  notes  on  positions  in  that  Supplement- 
ary Series  of  visits  will  be  found  printed  in  slightly 
smaller  type,  in  order  to  distinguish  them  from  the 
notes  on  the  principal  visits.  The  Supplementary 
Positions  are  themselves  marked  with  letters — a,  b, 
c,  etc. — appended  to  the  number  of  whatever  Regu- 
lar Position  may  directly  precede  them.  Thus  our 
first  Supplementary  Position  (House  of  Simon  the 
Tanner  at  Jaffa)  is  to  be  taken  after  Regular  Posi- 
tion 2 ; the  House  of  Simon  is  therefore  numbered  2a. 
The  third  Regular  Position  is  followed  by  two 
Supplementary  Positions ; these  latter  are  marked 
3a,  3b.  Supplementary  Position  10a  (Gihon  cat- 
tle market),  if  used,  is  most  intelligible  and  interest- 
ing if  taken  directly  after  10  of  the  Regular  Series. 
The  same  system  is  followed  throughout  the  tour. 

3.  Stereoscope.  Move  the  slide  or  carrier,  which 
holds  the  stereograph,  to  the  point  on  the  shaft  of 
the  stereoscope  where  its  details  can  be  seen  most 
distinctly. 

4.  Light.  See  that  the  best  light  available  falls  on 
the  face  of  the  stereograph.  Hold  the  stereoscope 
firmly  against  the  forehead,  excluding  all  surround- 
ing light  from  the  eyes. 

5.  Time.  Do  not  take  the  successive  positions  too 
rapidly — this  is  the  greatest  mistake  people  make. 
Each  outlook  should  be  studied  and  pondered. 
Usually  illustrations  and  photographs  serve  merely 
as  an  embellishment  or  supplement  to  the  text — that 
is,  the  reading  matter  of  a book  or  article.  But  in 


XXII 


INSTRUCTIONS 


this  case  that  order  is  reversed.  What  we  see  forms 
the  real  text,  and  all  that  is  said  in  this  book  is  in- 
tended as  a supplement  to  what  is  seen — as  a help 
to  its  understanding.  Dr.  Holmes  well  said,  “It  is 
a mistake  to  suppose  that  one  knows  a stereoscopic 
picture  after  he  has  studied  it  a hundred  times.  . . . 
There  is  such  a frightful  amount  of  detail  that  we 
have  the  same  sense  of  infinite  complexity  which 
nature  gives  us.”  By  taking  time  to  note  some  of 
these  numberless  details,  we  are  helped  as  in  no 
other  way  to  feel  that  we  are  in  Palestine — which 
should  be  our  constant  purpose.  These  “parts”  of 
Palestine  have  a thousand  things  to  tell  us  if  we 
give  them  a chance. 

6.  History.  Keep  clearly  in  mind  the  general 
course  of  Bible  history.  This  is  particularly  im- 
portant because  we  are  to  follow  the  same  route  in 
going  through  Palestine  that  a tourist  might  take 
and  shall  not  therefore  be  able  to  call  up  Bible 
events  in  the  order  in  which  they  transpired.  For 
those  not  very  familiar  with  the  order  of  these 
events,  there  is  given  toward  the  end  of  this  book 
a brief  but  comprehensive  historical  outline.  By 
running  this  over  now  and  then,  we  can  easily  keep 
before  us  a bird’s-eye  view  of  the  whole  course  of 
Bible  history,  and  thus  be  able  to  refer  almost  in- 
stantly the  events  called  up  at  each  place  we  visit 
to  their  proper  period  in  the  chronological  outline. 


TRAVELLING  IN  THE 
HOLY  LAND 


Have  you  dreamed  of  visiting  Palestine?  Have 
you  longed  to  know  what  it  would  mean  to  stand 
by  the  wall  of  Jerusalem?  in  Nazareth?  by  the  Jor- 
dan? You  may  now  know,  by  the  right  use  of  the 
stereographs,  specially  devised  maps  and  this  book, 
what  it  is  to  stand  in  those  very  places. 

At  first  you  may  be  inclined  to  ridicule  this  state- 
ment, or  to  pass  it  by  lightly.  Many  people  would 
be  likely  to  say,  ‘‘Oh,  yes,  I would  give  a good  deal 
to  visit  Bethlehem,  to  stand  in  a street  in  Jerusalem 
or  by  the  shore  of  Galilee,  but  no  experience  I can 
get  with  this  stereoscope  and  these  small  photo- 
graphs can  be  compared  with  the  experiences  of 
actually  being  in  those  places.  There  is  an  infinite 
difference  between  pieces  of  pasteboard  and  paper 
and  Palestine  itself ; and  therefore  there  must  be  an 
infinite  difference  between  my  experiences  of  seeing 
the  photograph  and  the  place.  To  give  me  what 
may  be  called  in  any  true  sense  an  experience  of 
seeing  Palestine  you  must  either  bring  Palestine  to 
me  or  take  me  to  Palestine.” 

The  logic  by  which  this  conclusion  is  reached 
seems  at  first  to  be  conclusive,  but  it  is  precisely 
here  that  the  student  of  the  mind  differs  with  the 
casual  observer.  “You  make,”  he  says,  “too  much 

xxiii 


XXIV 


TRAVELLING  IN  THE  HOLY  LAND 


of  the  land,  the  material  Palestine,  being  present  or 
absent.”  If  you  go  as  a traveller  to  Palestine  you  do 
not  go  to  get  the  material  land,  the  hills,  cities,  peo- 
ple ; you  do  not  bring  them  away  with  you  on  your 
return.  Nevertheless  you  feel  you  obtain  what  you 
went  after.  What  is  it,  then?  Evidently  your  ex- 
periences of  being  in  the  presence  of  the  land.  That 
is,  wherever  we  are,  we  have  to  do  with  what  may 
be  called  two  kinds  of  realities,  one  objective,  the 
material  world  about  us,  earth,  buildings,  people — 
and  the  other  subjective,  the  states  of  our  conscious 
selves — thoughts,  emotions,  desires.  And  it  is  these 
mental  states,  this  subjective  reality,  that  we  really 
seek  in  travelling.  The  places,  buildings,  people  are 
only  means  of  giving  us  these  experiences.  So  now, 
coming  back  to  the  stereoscope,  it  is  easy  to  see  that 
in  holding  to  the  fact  that  the  land,  the  real  Pales- 
tine, is  not  present,  we  are  only  recognizing  that  one 
of  the  two  kinds  of  reality,  the  objective,  is  absent. 
But  we  do  have  the  subjective  reality.  There  is 
indeed  an  infinite  difference  between  the  picture  and 
the  place  itself  as  objective  realities,  but  there  need 
be  no  essential  difference  between  the  ideas  and 
emotions  which  the  picture  and  the  place  can  pro- 
duce within  us.  We  are  dealing  with  realities  in  the 
stereoscope,  but  they  are  real  experiences  of  seeing 
Palestine,  not  the  material  earth  and  water  and  air 
of  Palestine. 

Many  authorities  might  be  quoted  to  make  us 
more  alive  to  the  possibilities  here  opened  to  us,  but 
we  will  give  only  one,  an  apt  statement  by  Pro- 
fessor Lough,  of  New  York  University: 

“The  essential  thing  for  us  is  not  that  we  have 
the  actual  physical  place  or  object  before  us,  as  a 


TRAVELLING  IN  THE  HOLY  LAND 


XXV 


tourist  does,  rather  than  a picture,  but  that  we  have 
some,  at  least,  of  the  same  facts  of  consciousness, 
ideas  and  emotions,  in  the  presence  of  the  picture, 
that  the  tourist  gains  in  the  presence  of  the  scene. 
This  is  entirely  possible  in  the  stereoscope.” 

Of  course,  the  experiences  made  possible  by  the 
stereoscope  have  many  limitations,  as  compared 
with  actual  travel.  We  cannot  get  in  the  stereo- 
scope the  traveller’s  experiences  of  movement ; 
neither  can  we  get  color;  the  sense  of  location  in 
the  place  represented  may  be  limited  in  duration, 
often  lasting  with  some  people  only  a few  seconds 
at  a time ; and  further  there  may  be  a difference  in 
the  intensity  of  the  feeling,  though  not  a difference 
in  the  kind  of  feeling.  It  is  found,  however,  that 
none  of  these  limitations  affect  the  reality  or  gen- 
uineness of  one’s  experiences  in  connection  with  the 
stereoscope.  In  other  words,  the  experiences  made 
possible  by  the  right  use  of  the  stereographs  with 
the  special  maps  and  this  book  are  comparable  to 
the  experiences  we  would  gain  by  being  carried  un- 
consciously to  Palestine  and  being  permitted  to  look 
out  over  one  hundred  of  the  most  important  places 
there.  Who  would  not  consider  this  a great  priv- 
ilege? 

The  results  of  such  experiences  will  be  lifelong. 
We  shall  have  a deeper  interest  in  all  we  ever  see  or 
hear  about  the  people  who  have  lived  in  these  places 
or  the  events  that  occurred  in  them.  “The  Bible 
reads  like  a new  book  to  me,”  so  says  one  who  has 
made  such  a journey. 

No  one  claims,  however,  that  these  experiences 
can  be  obtained  in  their  largest  possibility  unless 
the  most  careful  use  is  made  of  the  special  maps  as 


XXVI 


TRAVELLING  IN  THE  HOLY  LAND 


well  as  the  suggestions  in  this  book  in  connection 
with  the  places  seen.  We  certainly  cannot  expect 
to  gain  a definite  consciousness  or  experience  of 
location  in  any  place,  unless  we  know  where  the 
place  is  and  what  are  its  surroundings. 


PART  I.  A TRIP  TO  JERUSALEM 

[Regular  tour,  1-30,  including  30  positions.  Sup 
plementary  tour,  2a-2ga,  including  31  positions.] 

Let  us  turn,  first  of  all,  to  our  general  map  of 
Palestine  (Map  11),  at  the  end  of  the  book,  and 
spread  it  out  before  us.  We  look  down  on  the 
whole  land,  from  Tyre  and  Sidon  and  Damascus  on 
the  north,  to  the  Dead  Sea  on  the  south.  It  is  hardly 
more  than  one  hundred  and  twenty-five  miles  from 
Damascus  to  the  Dead  Sea ; a little  more  than 
sixty  miles  from  Galilee  and  the  Sea  of  Gali- 
lee to  Judea  and  the  Dead  Sea.  The  numbers  in 
red,  with  diverging  red  lines,  show  some  of  the 
positions  we  are  to  take  on  our  journey  through  the 
land.  The  rectangles  in  red  indicate  sections  given 
on  special  maps,  where  other  positions  are  indicated. 

We  are  to  enter  the  land  at  Jaffa,  the  ancient  sea- 
port. Observe  its  position  on  the  coast,  well  down 
at  the  south,  yet  fifteen  miles  or  more  farther  north 
than  Jerusalem  and  the  north  end  of  the  Dead  Sea. 
At  Jaffa  note  the  number  1 in  red,  and  the  two  red 
lines  which  start  from  the  sea  and  branch  toward 
the  shore.  They  mean  that  for  our  first  position  in 
Palestine  we  are  to  stand  on  a ship  which  lies  before 
Jaffa  and  that  we  shall  look  east  to  the  ancient  town 
on  the  shore.  Map  1 shows  our  position  in  its  rela- 
tion to  the  buildings  of  the  ancient  town. 

Position  1.  Jaffa,  the  Joppa  of  Bible  Times 

Here  we  are  before  Jaffa,  the  Joppa  of  the  Bible! 
What  a compact,  solid-looking  town  it  is ! Those 


1 


Positiou  1.  Mnp  1. 


2 TRAVELLING  IN  THE  HOLY  LAND 

houses,  rising  in  regular  rows,  like  terraces,  stand 
close  together,  with  scarcely  any  space  for  streets 
between  them.  The  building  directly  in  front  of  us, 
and  near  the  water,  looking  like  a fort,  with  its  row 
of  port-holes,  is  the  Turkish  Custom  House,  where 
our  luggage  must  be  examined.  That  tower  near 
the  top  of  the  hill  belongs  to  a monastery.  Rather 
small  quarters  in  that  mass  of  buildings  before  us 
for  a population  of  23,000  people,  half  of  them 
Mohammedans,  a quarter  Christians — so-called — 
and  a quarter  Jews.  See  that  little  boat  dancing  on 
the  waves!  It  is  the  boat  of  the  Customs  officer, 
and  it  will  soon  be  followed  by  a swarm  of  similar 
cockle-shell  craft  to  take  us  and  our  belongings 
ashore.  You  know  that  there  is  no  real  “port”  here 
at  Jaffa,  though  they  call  it  the  seaport  of  Palestine. 
Let  us  turn  to  the  general  map  of  Palestine  (at  the 
end  of  the  book)  and  note  the  straight  shore  line  at 
Jaffa.  Because  of  the  lack  of  a sheltered  haven,  all 
ships  have,  like  ours,  to  lie  at  anchor  in  the  open 
sea ; the  passengers  must  be  rowed  ashore,  through 
that  white  line  of  breakers  which  you  see  yonder, 
under  which  runs  a very  wicked  reef.  It  would  be 
an  immense  advantage  to  the  business  interests  of 
Jaffa  and,  indeed,  of  all  Palestine,  if  the  port  could 
be  made  more  convenient  for  handling  passengers 
and  freight,  but  the  idea  does  not  appeal  to  the  gov- 
ernment. 

While  we  are  waiting  for  our  boat,  let  us  try  to 
realize  where  we  are,  and  what  lies  before  us  in  our 
journey.  Around  us  roll  the  waves  of  the  Mediter- 
ranean Sea : back  of  us  they  stretch  away  until  they 
break  on  the  shores  of  Greece,  Italy,  Spain,  and 
sweep  through  the  Straits  of  Gibraltar,  two  thou- 


Ponitlon  1.  Map  1. 


JAFFA 


3 


sand  miles  to  the  west  of  us,  into  the  Atlantic 
Ocean.  Just  before  us  they  touch  the  shores  of 
Palestine.  At  last  we  are  to  visit  places  of  which 
we  have  thought  and  dreamed  since  childhood.  Al- 
most at  our  feet  is  the  soil  of  the  Holy  Land.  Joppa 
itself  has  no  small  interest  to  the  reader  of  the  Bible, 
with  its  memories  of  Solomon,1  and  Jonah,2  and 
Dorcas,3  and  Peter.4  And  beyond  that  hill  stand 
Jerusalem,  and  Bethlehem,  and  Nazareth.  It  quick- 
ens our  breath  and  gives  us  a thrill  to  think  that  we 
are  to  stand  in  the  very  places  where,  centuries  ago, 
history  was  made  that  has  transformed  the  world. 
But  let  us  recognize  the  fact  that  we  shall  not  ob- 
tain anything  like  the  full  value  of  this  pilgrimage 
unless  we  have  in  the  very  beginning  and  through- 
out a definite,  intelligent  idea  of  what  we  are  seek- 
ing in  it.  We  are  not  to  regard  ours  as  an  ordinary 
tour  merely  for  pleasure.  We  shall  not  find  in  Pal- 
estine natural  scenery  of  great  beauty  and  splendor, 
nor  magnificent  architecture,  nor  treasures  of  art. 
What,  then,  shall  we  find  in  this  journey?  We  shall 
make  a dead  Past  live  again.  Historical  events  that 
have  been  to  us  mere  statements  will  henceforth  be 
realities,  when  we  have  seen  the  hills  where  they 
really  took  place ; men  that  have  been  names  and 
nothing  more  will  become  heroes,  living  again,  when 
we  have  looked  upon  the  paths  that  they  have  trod. 
Our  constant  endeavor,  then,  must  be  to  go  back  in 
imagination  from  the  ignoble  present  of  this  land 
into  its  mighty  past ; to  associate  with  each  place 
that  we  shall  see  its  men  and  its  events.  If  we  can 
only  “make  past  deeds  live  again  where  they  were 

1 II  Chron.  ii:i6.  8 Acts  ix:36. 

2 Jonah  i:3.  4 Acts  ix:38-43. 

Position  1.  Map  1. 


4 TRAVELLING  IN  THE  HOLY  LAND 

wrought,”  then  these  places  which  we  are  to  visit 
will  be  entrancingly  interesting;  we  shall  wish  to 
stand  in  them  not  for  a few  minutes,  but  for  hours ; 
we  shall  not  be  satisfied  with  a single  glance,  nor 
even  with  a single  study;  we  shall  be  content  only 
when  we  have  returned  to  them  again  and  again. 

But  to  do  this,  to  make  the  noble  Past  alive  and 
real,  we  must  first  of  all  recognize  the  fact  that  to 
nearly  everybody,  even  to  Bible  readers,  the  events 
which  have  given  their  interest  to  this  land  are  very 
unreal  and  shadowy.  We  believe  the  history  of  the 
Bible,  we  accept  it  as  true,  but  too  often  it  passes 
for  a story,  almost  a myth,  as  far  as  its  effect  upon 
us  is  concerned.  We  have  heard  Bible  people  dis- 
cussed until  they  have  faded  away  into  abstract 
characters;  Bible  places  have  been  spiritualized  into 
allegorical  unrealities.  Let  it  be  our  effort  on  this 
journey  to  arouse  our  historical  imagination.  We 
must  people  those  streets  with  the  busy  life  of  two 
thousand  years  ago,  which  was  as  real  as  that  of 
yesterday.  We  must  make  the  heroes  of  the  hills  of 
Palestine  live  again,  by  an  effort  of  our  thought. 
We  must  get  out  of  the  Present  into  the  Past,  and 
bring  the  Past  into  the  living  Present,  if  we  are  to 
obtain  the  largest  reward  for  our  journey  in  this 
land. 

So,  let  us  begin  right  here  at  Joppa  to  awaken  the 
memories  that  slumber  in  this  old  town.  Do  you 
know  that  three  thousand  years  ago  a great  raft  of 
timbers  lay  moored  in  front  of  this  very  reef,  rising 
and  falling  and  bumping  together  in  the  breakers? 
Those  were  cedar  trees,  cut  on  Mount  Lebanon,  and 
floated  down  the  coast  for  the  building  of  Solomon’s 
Temple.  It  is  quite  possible  that  Solomon  himself 


Position  1.  Map  1. 


JAFFA 


5 


stood  on  yonder  rocky  shore  to  see  his  cedars  safely 
landed.  In  that  rift  between  the  breakers  once, 
about  eight  hundred  years  before  Christ  came,  a 
ship  sailed  out,  we  are  told,  bearing  the  prophet 
Jonah,  whose  face  ought  to  have  been  toward  the 
east  and  not  the  west. 

But  you  are  impatient  to  go  on  shore,  and  we  will 
trust  ourselves  to  the  care  of  those  boatmen.  We 
must  climb  down  the  steamer’s  side  and  ride  through 
the  breakers  to  that  rocky  landing-place,  which 
opens  to  us  the  land  of  lands. 

A street  leading  up  toward  the  left  from  near  the 
Custom  House  takes  us  to  our  second  standpoint  as 
marked  on  the  Jaffa  map. 

Position  2.  The  Bazaar  of  Jaffa  on  a Market  Day 

All  the  year  round  there  is  a daily  market  in  this 
open  space,  though  the  greatest  variety  of  wares 
appears  in  summer  and  autumn.  Even  in  winter 
there  is  no  snow  on  this  part  of  the  coast.  These 
peasant  farmers  have  come  here  from  scattered 
hamlets  in  the  Plain  of  Sharon,  some  arriving  at 
sunrise.  A strange,  shifting  scene  is  this  Oriental 
crowd  gathered  in  the  public  square!  Look  at  the 
loose  robes,  and  the  baggy  trousers,  and  the  white 
turbans!  If  the  few  people  in  a semi-European 
dress — combining  Paris  with  Bagdad  fashions — were 
out  of  the  way,  we  could  easily  imagine  that  we 
have  been  transported  back  a couple  of  thousand 
years,  and  that  we  are  looking  on  a Joppa  throng  as 
the  Apostle  Peter  saw  it.  The  camel  stalks  about, 
ragged  and  awkward,  yet  in  all  the  dignity  of  an- 
cient rank.  A cheap  camel  could  be  bought  here 


PoNitioiiM  1,  2.  Map  1. 


6 


TRAVELLING  IN  THE  HOLY  LAND 


for  perhaps  fifteen  dollars.  His  humble  work-fel- 
low, the  donkey,  is  worth  from  four  to  six  dollars. 
Those  white  or  variegated  robes  girdled  at  the  waist 
are  the  indoor  garments  of  all  Orientals.  That 
brown  mantle  with  wide  stripes,  worn  by  so  many, 
is  the  abba,  the  universal  overcoat  of  the  East. 
Without  doubt  the  patriarch  Abraham  wore  one 
much  like  it,  and  it  was  such  a cloak  that  Paul  left 
at  Troas  with  his  friend  Carpus.1  Do  you  notice 
that  little  shed,  in  the  middle  of  the  throng?  That 
is  the  office  where  every  dealer  pays  his  octroi,  or 
city  tax,  upon  all  merchandise,  a requirement  uni- 
versal throughout  the  Mediterranean  world.  The 
very  slight  knowledge  of  arithmetic  which  these 
men  possess  was  learned  probably  in  the  govern- 
ment schools,  where  a few  cents  were  paid  weekly 
for  lessons  in  reading,  writing  and  elementary  arith- 
metic. The  village  sheiks,  who  teach  the  reading  of 
the  Koran,  seldom  pay  any  attention  to  mathe- 
matics. You  see  in  this  crowd  but  few  women,  and 
those  of  the  peasant  class.  They  sell  fruits  and 
vegetables.  Some  of  these  home-made  baskets  con- 
tain potatoes,  beans,  peas,  figs,  and  plums.  Six 
pounds  of  tomatoes  can  be  bought  for  a cent.  One 
hundred  oranges  sell  for  five  cents  in  Turkish 
money,  and  Jaffa  oranges  are  the  best  in  the  world, 
juicy,  sweet,  and  as  solid  as  a beefsteak.  You  ob- 
serve a general  air  of  dilapidation  in  the  buildings 
and  awnings  around  the  square.  This  is  character- 
istic of  the  Orient  to-day;  whether  it  has  always 
been  so  may  be  uncertain.  If  you  would  see  neat, 
trim  buildings,  and  a regard  for  appearances,  you 
must  look  to  the  West,  not  to  the  East.  Judging 

1 II  Timothy  iv:i3- 

Position  2.  Map  1. 


JAFFA 


7 


from  the  shabby  beam  at  our  feet,  the  building  we 
are  on  would  be  called  ancient  in  any  western  land. 

If  you  wanted  to  rent  a house  here  you  would 
have  to  pay  about  thirty  dollars  a year  for  a three- 
room  home,  or  one  hundred  dollars  for  a house  of 
six  rooms.  Food  for  a family  of  four  (if  living  ac- 
cording to  local  standards  of  prosperous  people) 
would  cost  about  one  dollar  weekly. 

We  are  in  a Bible  landscape,  among  people  clad 
in  Biblical  garments.  Let  us  try  to  see,  also,  one 
of  the  crowds  which  surely  gathered  here  in  Bible 
times,  trading  and  discussing  the  events  of  those 
far-off  days.  Is  one  of  those  turbaned  men  telling 
his  friends  that  Dorcas,  the  good  woman  who  made 
so  many  garments  for  the  poor  widows,  has  just 
died,  in  a house  around  the  corner?  Is  another 
waiting  for  Simon  Peter  to  pass  through  the  market 
place,  coming  from  Lydda?  You  remember  that 
when  Dorcas  died,  they  laid  out  her  body  in  an 
upper  chamber,  and  sent  for  Peter.  He  came, 
prayed  over  her,  and  she  rose  to  life  once  more. 

For  Position  3f  main  tour,  see  pa|?e  0. 

* If  we  have  looked  long  enough  at  the  market  place, 
let  us  leave  it,  and  walk  to  the  tanners’  quarter  of  the 
city  by  the  seaside.  There  we  shall  find  a house  where 
the  Apostle  Peter  is  said  to  have  spent  many  days  in 
Joppa.  See  Map  i for  exact  location. 

Position  2a.  The  House  of  Simon  the  Tanner 

Am  I sure  that  this  is  the  identical  house  where  Peter 
received  that  wonderful  vision  which  transformed  the 
church,  and  opened  the  Gospel  to  the  world?1  Well,  it 
must  be  admitted  that  there  are  few,  if  any,  buildings 
now  standing  in  Palestine  which  were  here  two  thousand 
years  ago.  Yet  there  are  strong  reasons  for  believing 

* For  Supplementary  Tour  only. 

1 Acts  x 19-20,  34-48. 

Position;*  2,  2a.  Map  1. 


8 


TRAVELLING  IN  THE  HOLY  LAND 


that  this  stands  on  or  at  least  very  near  the  original  site; 
it  is  near  the  seashore;  it  is  outside  the  ancient  limit  of 
the  city,  as  a tanner’s  house  would  be,  for  his  trade  made 
him  ceremonially  “unclean,”  and  there  are  tokens  of  an  old 
tannery  close  at  hand.  We  are  quite  certain  also  that  the 
house  was  not  unlike  this  one,  for  in  this  changeless 
East  they  build  houses  just  as  they  did  twenty  or  even 
thirty  centuries  ago.  It  fronts  on  a court,  not  on  the 
street,  and  the  windows  are  without  glass,  but  there  is 
never  any  severely  cold  weather  here  to  call  for  special 
safeguards.  Up  such  steps  as  these,  outside  the  house, 
not  inside,  as  we  build  our  stairs,  Simon  Peter  must  have 
often  walked,  and  on  that  platform  above  he  may  have 
lain  down  to  sleep,  when  the  vision  of  the  “great  sheet” 
was  let  down  from  heaven  before  his  eyes.  All  of  us 
have  an  interest  in  that  vision,  for  it  changed  Peter  in 
one  hour  from  a narrow  Jew  to  a Christian  statesman, 
embracing  the  whole  world  in  his  plans.  But  for  that 
vision,  we  should  not  be  here  to-day,  for  that  voice  from 
heaven  opened  to  us  Gentiles  the  doors  of  the  Christian 
Church.  Well  may  we  look  with  reverent  interest  upon 
the  spot  where  that  revelation  came. 

The  man  at  the  left  is  a public  water  seller — the  con- 
tents of  that  big  goatskin  bottle  will  cost  some  house- 
wife a cent  when  poured  into  her  jars  at  home.  These 
women,  while  industrious  and  kindly,  are  quite  unedu- 
cated; unless  some  mission  school  has  taught  them,  they 
do  not  know  how  to  read  or  write.  The  native  sheiks’ 
schools  are  for  boys  only.  The  sandals  worn  by  the  girl 
at  the  right  are  cheap  articles  with  wooden  soles  and 
leather  thongs,  costing  two  or  three  cents  a pair.  More 
prosperous  women  wear  conventional  shoes  of  European 
manufacture.  That  tree  with  ragged  branches  is  a fig- 
tree,  just  such  a tree  as  our  Saviour  passed  on  the  Mount 
of  Olives  once,  when  he  looked  for  fruit,  and  found  only 
leaves.1 

We  should  expect  to  find  this  house  a sacred  place  to 
all  Christians,  but  it  is  none  the  less  so  to  Mohammedans, 
who  have  adopted  as  their  own  all  the  saints  and  proph- 
ets of  the  Bible.  Every  day  worshippers  may  be  seen 
prostrating  themselves  on  the  roof  of  the  tanner’s  house, 
and  uttering  the  creed  of  Islam,  with  its  mingled  truth 
and  falsehood:  “There  is  no  God  but  God,  and  Mo- 

hammed is  his  prophet.” 

1 Mark  xi : 12-14. 


Position  2a.  Map  1. 


JAFFA  9 

We  will  now  leave  Joppa,  and  take  our  stand  by 
the  side  of  one  of  the  roads  leading  into  the  city. 

Position  3.  A Caravan  of  Camels  in  the  Narrow 
Road  Approaching  Jaffa 

Here  we  have  taken  our  stand  by  the  roadside  to 
allow  this  straggling  line  of  camels  and  their  leaders 
to  pass ; the  road  is  narrow,  and  the  camels  leave  but 
little  room  for  us  tourists.  Look  at  that  tall  beast  in 
front — homely  and  ungainly,  yet  with  a certain  air  of 
nobility.  And  if  antiquity  of  descent  gives  a patent 
of  noble  rank,  that  camel  deserves  it,  for  the  camel 
has  held  an  honorable  place  since  the  earliest  ages. 
Abraham  had  camels,1  and  so  had  his  sons  and  grand- 
sons ; the  camel  is  pictured  on  ancient  monuments  in 
Egypt  long  before  Abraham’s  time.  Do  you  notice 
those  callous  places  on  the  camel’s  front  knees?  You 
will  find  them  also  on  his  hind  knees,  and  under  his 
breast,  caused  by  his  kneeling  position  when  receiving 
a load.  The  driver  taps  the  camel’s  neck  with  a stick, 
and  the  beast  kneels  down  with  his  legs  under  his 
body.  As  each  piece  of  his  load  is  laid  on  his  back  he 
gives  a grunt  of  dissatisfaction  at  its  weight,  although 
on  a level  road  like  this  he  can  carry  six  hundred 
pounds.  When  the  burden  is  complete  the  driver  gives 
his  halter  a jerk,  with  a word  sounding  like  Khikh, 
and  then  the  camel  rises,  ready  for  his  journey.  Look 
at  those  wide-spreading  feet ! Their  under  surface  is 
a fibrous  mass,  giving  the  camel  a noiseless  step,  and 
protecting  his  feet  from  thorns  and  sharp  stones.  He 
never  stumbles  on  a rough  road,  but  frequently  slips 
on  a smooth  one.  These  animals  appear  to  be  tied 
each  to  the  saddle  of  the  one  before  him ; but  you  will 

1 Gen.  xxivno,  xxx:43. 


Position  3.  Map  1. 


IO  TRAVELLING  IN  THE  HOLY  LAND 

often  see  a row  of  them  where  each  is  fastened  to  the 
tail  of  the  camel  in  front  of  him.  This  leading  camel 
has  skins  full  of  water  for  his  load,  not  for  his  own 
drinking  but  for  the  men  of  the  party.  Where  wells 
are  abundant  the  camel  will  drink  once  or  twice  in  a 
day,  but  on  the  desert  he  can  live  a week  without 
water. 

As  we  look  at  this  group  of  people  and  their  beasts 
of  burden  we  are  reminded  of  many  journeys  in  the 
changeless  East.  Abraham,  his  children  and  his  grand- 
children travelled  in  just  this  manner.  So  did  the 
prophets  in  their  travels  through  the  land  of  Israel. 
You  remember  that  Jesus  sent  his  twelve  disciples  out, 
two  and  two,  to  preach  in  Galilee.1  Undoubtedly  they 
met,  and  probably  at  times  joined  travelling  parties 
looking  very  much  like  these. 

We  are  standing  here  in  what  has  been  one  of  the 
greatest  highways  of  the  world.  This  rolling  plain 
stretching  back  of  us  to  Jaffa  and  before  us  to  those 
distant  hills,  the  Shephelah,  has  been  from  time 
immemorial  the  main  thoroughfare  between  two 
continents,  Asia  and  Africa.  The  old  caravan  route 
out  of  Egypt  forks  some  distance  south,  one  branch 
running  back  of  us  through  Jaffa,  keeping  generally 
near  the  coast,  while  the  other  and  principal  branch 
passes  near  us. 

For  Position  4,  main  tour,  see  page  14. 

*We  are  still  near  Jaffa  as  the  distant  houses  in  European 
style  show;  and  before  we  enter  upon  our  journey  let  us  look 
at  a relief  map  of  the  land  which  we  are  to  explore. 

Position  3a.  Relief  map  of  Palestine,  by  the  Palestine 
Exploration  Society 

If  Mount  Nebo,  where  Moses  stood  when  he  viewed  the 

1 Mark  vi:y. 

* For  Supplementary  Tour  only. 


Positions  3,  3a.  Map.  1. 


RELIEF  MAP 


II 


land,  were  on  the  south  of  the  country,  instead  of  being  east 
of  the  northern  end  of  the  Dead  Sea  (29),  and  if,  instead  of 
being  2,640  feet  high,  it  were  12,000  feet  high,  then  “we  might 
climb  where  Moses  stood,  and  view  the  landscape  o’er.”  We 
are  looking  at  the  land  directly  from  the  south,  while  Moses 
saw  it  from  the  west.  That  smooth  plane  on  the  northwest  is 
the  Mediterranean  Sea;  its  Hebrew  name  was  “the  great 
western  sea,”  or  “the  great  sea  toward  the  going  down  of  the 
sun.”  Parallel  to  this  sea  the  land  extends  in  five  natural  di- 
visions. The  first  is  the  coast  plain.  In  the  far  north  moun- 
tains seem  to  rise  directly  out  of  the  Mediterranean,  but  just 
north  of  Mount  Carmel  (No.  16)  there  is  a level  place  which 
broadens  into  the  great  triangular  plain  of  Esdraelon,  or 
Armageddon,  the  scene  of  more  battles — from  the  ancient 
Pharaohs  to  the  wars  of  Napoleon — than  any  other  spot  on 
the  earth’s  surface.  The  Carmel  range  again  comes  di- 
rectly to  the  sea;  but  south  of  it  the  coast  plain  spreads 
out,  widening  as  it  extends  southward.  That  plain  is  ex- 
ceedingly fertile;  in  all  ages  it  has  been  carefully  culti- 
vated; but  it  was  never  the  home  of  the  Israelites  and  was 
only  occasionally  held  by  conquest.  On  the  south  dwelt 
the  Philistines,  near  Mount  Carmel  the  Canaanites,  and  in 
the  north  the  Phoenicians.  Its  cities  on  this  map  are  (7) 
Joppa,  (21)  Tyre,  (22)  Sidon. 

The  second  natural  division  is  the  Shephelah  or  foothills, 
less  noticeable  in  the  north  than  in  the  south,  where  we  ob- 
serve irregular  groups  of  little  hills.  These  are  from  300  to 
500  feet  high,  adapted  for  grazing  rather  than  tillage;  hence 
claimed  by  both  Philistines  and  Israelites,  and  the  scene  of 
many  conflicts  in  their  early  history. 

The  third  section  is  the  Mountain  Region,  a land  of  rocky 
heights  and  narrow  ravines.  Here  the  mountains  are  from 
2,500  to  2,800  feet  high;  to-day  they  stand  barren,  rocky,  and 
forbidding.  One  can  scarcely  believe  that  several  millions  of 
Israelites  could  live  and  find  support  on  those  desolate  heights 
and  in  the  valleys  between  them.  But  there  are  ruins  which 
show  that  once  every  mountain  was  inhabited.  Under  the 
Kings  of  Israel,  and  under  the  wise  rule  of  the  Romans,  all 
those  mountain  sides  were  terraced,  and  covered  with  luxuri- 
ant vegetation.  Beginning  with  (1)  Hebron,  we  pass  (2) 
Bethlehem,  (3)  Jerusalem,  (4)  Mizpah,  (5)  Bethel,  (8)  the 
twin-mountains,  Ebal  and  Gerizim,  embracing  the  city  of 
Shechem,  (9)  Samaria,  (10)  Dothan,  the  scene  of  Joseph’s 
enslavement,  (15)  Nazareth  and  (18)  the  Mount  of  the 
Beatitudes,  a few  among  the  many  scenes  of  Bible  story. 


Position  3a. 


12 


TRAVELLING  IN  TIIE  HOLY  LAND 


The  fourth  division  is  the  Jordan  Valley,  the  deepest 
gorge  in  the  earth’s  crust.  At  our  feet  lies  the  Dead  Sea, 
1,300  feet  below  the  Mediterranean  level,  and  beyond  it 
we  trace  the  line  of  the  river  Jordan,  the  pear-shaped 
Sea  of  Galilee,  and  in  the  north  little  Lake  Merom.  Not 
many  cities  are  in  this  valley,  but  among  them  we  note 
(6)  Jericho,  (13)  Bethshan,  (17,  19,  20)  Tiberias,  Caper- 
naum, and  Bethsaida,  around  the  Sea  of  Galilee,  and  (23) 
Dan,  near  one  of  the  sources  of  the  Jordan. 

The  Eastern  Table  Land,  that  zone  lying  beyond  the 
river  Jordan,  forms  the  last  of  the  parallel  sections.  Look 
closely  and  you  will  perceive  that  the  peaks  are  fewer, 
and  the  mountains  less  pointed.  It  is  a high  plain,  pene- 
trated by  valleys  running  eastward  toward  the  desert. 
The  southern  region  is  Mount  Seir,  the  home  of  the 
Edomites,  Esau’s  descendants.  East  of  the  Dead  Sea  is 
Moab,  a land  of  mountains  and  deep,  cavernous  ravines. 
North  of  Moab  is  Gilead,  a word  meaning  “Highland.” 
At  28  is  the  mouth  of  the  brook  Jabbok,  beside  which 
stream,  but  further  up  among  the  mountains,  Jacob  had 
his  midnight  wrestle.1  The  region  east  of  the  Sea  of  Gali- 
lee and  the  upper  Jordan  was  called,  in  the  Old  Testa- 
ment, Bashan,  or  “Woodland.”  Far  in  the  north  towers 
Mount  Hermon,  the  loftiest  elevation  in  the  land,  10,000 
feet  high.  Three  streams  can  be  discerned  in  this  region — 
the  Yarmuk  (or  ancient  Hieromax)  just  south  of  the  Sea 
of  Galilee;  the  Jabbok,  or  Zerka,  north  of  the  Dead  Sea, 
and  the  Arnon,  about  the  latitude  of  the  middle  of  the 
Dead  Sea;  all  run  from  east  to  west. 

There  remains  one  more  section  of  the  land,  not  paral- 
lel, like  the  others,  but  south  of  the  sea-coast  plain  and 
the  mountain  region;  we  note  the  difference  in  its  ap- 
pearance from  the  mountains  north  of  it.  This  is  the 
Negeb,  called  in  the  old  version  of  the  Bible,  “the  South 
Country.”  It  begins  a little  south  of  Hebron  (1)  and 
extends  down  to  the  Sinaitic  desert.  It  is  a mountainous, 
waterless  region,  not  adapted  to  cultivation  except  where 
mountain  streams  were  once  employed  in  irrigating  the 
land;  always  thinly  inhabited;  and  by  its  condition  form- 
ing a barrier  to  invasion  from  the  south. 

By  frequently  referring  to  this  relief  map  we  shall  be 
able  to  supplement  the  nearer  views  by  larger  outlooks, 
and  thus  to  gain  a comprehensive  knowledge  of  the  entire 
land. 

1 Genesis  xxxii:22. 


Position  3a. 


PLAIN  OF  SHARON 


13 


We  cannot  tarry  longer  in  Jaffa,  for  the  whole  land  lies 
before  us.  In  days  of  old  they  wended  their  way  up  to 
Mount  Zion  pilgrimwise,  with  scrip  and  staff;  or,  as  cru- 
sading knights  on  horseback,  in  blazing  armor.  In  our 
day  it  has  become  possible  to  ride  up  to  Jerusalem  by 
railway  train  making  in  two  hours  the  journey  which 
once  required  two  days.  But  we  shall  travel  by  a more 
interesting  historic  route.  Let  us  consult  the  map  of  Pal- 
estine (Map  11),  at  the  end  of  this  book,  and  note  the 
route  we  are  to  take.  Look  at  the  section  of  the  sea- 
coast  plain:  south  lies  Philistia,  and  north  is  Mt.  Carmel, 
while  just  before  us  is  the  Plain  of  Sharon. 

* We  will  pause  first  at  a spot  a few  miles  out  from  Jaffa, 
marked  3b  on  our  map,  and  look  eastward  over  the  space 
between  those  spreading  green  lines,  that  is,  in  the  direc- 
tion of  the  foothills. 

Position  3b.  “Roses  of  Sharon,”  on  the  Plain  of  Sharon 

Notice  how  the  ground  rises  in  the  distance:  that  is 
the  Shephelah,  the  foothills  of  the  mountains  which  will 
soon  loom  up  before  us,  and  through  which  the  road 
winds  on  its  way  to  Jerusalem.  This  rise  of  ground  on 
which  we  are  standing  and  the  one  beyond  the  slight  de- 
pression before  us  are  the  land  rolls  which  characterize 
this  Plain  of  Sharon.  These  scattered  trees  are  olives, 
evidently  neglected.  Government  taxes  hereabouts  are  so 
high  that  in  many  places  it  hardly  pays  to  cultivate  the 
soil,  so  small  a return  comes  to  the  farmer,  but  these  trees 
will  keep  on  bearing  more  or  less  fruit  as  long  as  there 
is  any  life  in  their  old  trunks.  Orchards  of  such  trees  can 
be  seen  farther  away.  Most  of  this  plain  is  very  rich, 
and  gives  abundant  crops;  but  just  here  a spot  has  become 
one  mass  of  flowers.  Children  gather  flowers  like  these 
and  offer  bunches  of  them  at  the  railway  stations  to  pas- 
sengers on  the  trains  going  from  Jaffa  up  to  Jerusalem. 
(Lydda  is  the  station  nearest  here.)  Whoever  visits  Pal- 
estine in  the  spring  sees  everywhere  in  the  valleys,  on 
the  plains,  and  wherever  there  is  any  soil,  illimitable  land- 
scapes of  wild  flowers,  brilliant  in  hue,  and  of  almost 
every  color.  Can  you  recall  what  Solomon  sang,1  and 
what  a greater  than  Solomon  said*  about  the  flowers  of 
this  land? 

* For  Supplementary  Tour  only.  1 Matt.  vi:28,  29. 

1 Song  of  Solomon  ii:x. 


Position  3b.  Map  11. 


14  TRAVELLING  IN  THE  HOLY  LAND 

Lydda  is  one  of  the  towns  along  the  famous  in- 
land caravan  route  out  of  Egypt,  about  an  hour’s 
drive  from  Jaffa.  We  shall  go  there  now.  Notice 
its  location  on  our  general  map  of  Palestine  (Map 
n),  where  the  number  4 marks  our  next  position 
just  outside  the  village  of  Lydda,  ancient  Lod, 
about  eleven  miles  southeast  of  Jaffa  on  the  direct 
road  to  Jerusalem.  We  are  to  face  north,  overlook- 
ing the  space  between  those  spreading  lines. 

Position  4.  Plowing  in  the  Fertile  Plain  of  Sharon — 
Lydda 

We  find  that  the  plain  is  not  absolutely  level,  but 
rolling  a little,  like  a western  prairie  in  our  own 
land,  and  that  the  village  in  the  distance  stands  on 
higher  ground  than  the  fields  close  by.  While  we 
are  still  on  the  coastal  plain,  we  are  gradually  ap- 
proaching the  foothills  of  the  Shephelah.  This  is 
the  Plain  of  Sharon.  The  word  “Sharon”  in  Hebrew 
means  “plain,”  and  it  is  applied  both  in  the  Scrip- 
ture and  in  the  ancient  inscriptions  to  various  other 
plains ; but  Sharon  was  the  especial  name  of  the 
triangular  plain  between  the  Mediterranean,  Mount 
Carmel  and  the  hills  of  the  Shephelah,  north  of  the 
Philistine  country.  This  soil  is  sandy  but  fertile, 
and  it  is  carefully  cultivated.  Do  you  notice  the 
plows,  one  drawn  by  a pair  of  oxen,  the  other  by  a 
camel?  The  Oriental  plow  is  merely  a stick  or 
branch  twisted  into  a peculiar  shape,  and  pointed 
with  iron.  The  work  of  a carpenter  in  the  Orient 
is  largely  the  making  of  plows  and  yokes.  Perhaps 
Jesus  in  the  wood-worker’s  shop  at  Nazareth  made 
plows  like  these  and  yokes  like  that  upon  the  pair 
of  oxen,  and  then  traveled  among  the  villages  of 


Position  4.  Map  11. 


LYDDA 


15 


Galilee  selling  them  to  the  farmers.  Observe  that 
each  plowman  guides  his  plow  with  one  hand,  leav- 
ing his  other  hand  free  to  hold  and  apply  the  goad. 

The  men  about  whom  the  Bible  tells  us,  the  men 
who  worked  on  this  plain,  who  lived  throughout 
Palestine  in  the  times  of  Joshua  and  David  and 
Christ,  are  not  alive  to-day.  But  their  ways  of 
doing  things,  their  customs,  are  living  still.  We 
read  in  the  Bible  of  goads  for  use  in  driving  oxen 
in  the  field,  and  we  come  here  and  see  ox-goads  in 
these  men's  hands  to-day.  We  hear,  in  Luke  ix:62, 
Jesus  talking  about  a man  putting  his  hand  (not 
his  hands)  to  the  plow,  and  we  see  a man  here,  put- 
ting not  his  hands,  but  his  hand,  to  the  plow.  We 
can  now  realize  more  vividly  such  a plowing  scene 
as  is  described  in  I Kings,  xix:  19,  when  Elijah 
threw  his  cloak  upon  Elisha.  Again  and  again  in 
modern  Palestine  we  find  such  examples  of  the  life 
of  those  old  days  as  help  us  greatly  in  seeing  what 
the  Bible  writers  by  means  of  words  try  to  make  us 
see.  Wherever  we  go  in  this  land  to-day  we  find 
verification  of  the  Bible  narrative.  It  is  important 
that  this  is  so.  The  manner  of  living  as  recorded  in 
the  Bible  is  so  different  from  that  of  to-day  in  most 
parts  of  the  world  that  some  might  thus  find  reason 
or  excuse  to  question  its  accuracy,  and  therefore 
many  believe  that  it  was  according  to  the  Divine 
purpose  that  this  has  been  such  a “changeless  land 
that  so  much  of  the  old  manner  of  life,  the  crude, 
peculiar  customs  and  ceremonies,  have  been  pre- 
served that  we  might  see  them  to-day;  in  other 
words,  that  these  are  divine  object-lessons  intended 
to  help  us  wake  more  fully  to  the  truth  of  the  Bible 
records  and  the  reality  of  Bible  events. 


Position  4.  Map  11. 


i6 


TRAVELLING  IN  THE  HOLY  LAND 


For  Position  5,  main  tour,  see  page  20. 


* Notice  on  the  higher  plateau  in  the  distance  the  mina- 
ret and  roofs  of  a village,  shaded  by  feathery  palms.  That 
is  Lydda,  the  ancient  Lod,  which  we  are  now  to  visit. 
The  diverging  green  lines  which  reach  out  from  the  point 
4a  on  Map  11  show  that  we  are  to  look  westward. 

Position  4a.  Lydda,  the  Old  Testament  Lod 

This  is  a typical  Mohammedan  town;  and,  for  such  a 
town,  it  is  busy  and  prosperous.  It  was  at  one  time  a 
more  thriving  place  than  to-day.  That  was  when  most 
of  the  trade  between  Asia  and  Africa  passed  by  here  on 
the  inland  caravan  route;  but,  as  the  Mediterranean  has 
been  free  from  pirates  in  modern  times,  more  and  more 
of  the  trade  follows  the  sea  route,  consequently  Lydda 
has  suffered  the  loss  of  much  of  its  business.  Though  so 
different  from  our  Western  ideas  of  what  a town  ought 
to  be,  still,  with  the  bright  sunlight  on  its  curious  houses 
and  scattered  palm-trees,  it  has  an  attractive,  quaint,  pic- 
turesque, even  a beautiful  appearance.  A large  part  of 
the  town,  including  a fine  hospital  and  mission  school,  lies 
farther  to  the  left  (south).  Careful  observation  of  the  de- 
tails of  this  place  before  us  is  fascinating,  but  it  does  not 
add  to  our  sense  of  its  beauty.  Stability  is  the  main 
characteristic  of  these  structures,  and,  surely,  they  must 
have  been  built  according  to  the  Eastern  idea — that 
houses  are  to  be  lived  in,  not  looked  at  from  without. 
If  you  care  to  stay  here  you  can  hire  one  of  these  houses 
for  less  than  ten  dollars  a year.  Most  of  the  people  own 
their  houses  and  get  their  living  by  cultivating  small 
fields  just  outside  the  town.  The  men  eat  an  early  break- 
fast of  cheese,  bread  and  cucumbers,  and  spend  the  whole 
day  in  the  fields,  returning  at  night  for  their  one  substan- 
tial meal  of  kid  or  lamb,  with  rice  and  other  boiled  vege- 
tables. The  trees  you  see  among  the  houses  are  date 
palms,  and  their  fruit  also  helps  feed  the  Lydda  house- 
holders. 

We  wonder  whether  the  man  near  us  is  the  owner  of 
some  of  these  dwellings.  His  hands,  with  finger-ring,  and 
cigarette,  do  not  seem  to  indicate  that  he  is  of  the  labor- 
ing class.  The  few  shop-keepers  here  in  town  buy  at 
wholesale  in  Jaffa  and  sell  to  their  neighbors. 


* For  Supplementary  Tour  only. 


I'uNltion  4a.  Map  11. 


LYDDA 


17 


Like  so  many  of  these  towns,  Lydda  has  a past  out  of 
all  proportion  to  its  present  in  importance.  If  to  be 
venerable,  to  have  had  an  existence  for  thousands  of  years, 
entitles  a place  to  respect,  then  we  should  look  with  ven- 
eration at  the  place  before  us.  Turn  in  the  Bible  to  I. 
Chronicles  viii:i2,  to  Ezra  ii:33,  and  to  Nehemiah  xi:35. 
It  appears  that  this  town  of  Lod,  as  it  was  then  called, 
was  built  by  Benjaminites  before  the  exile,  although  be- 
yond their  territorial  limits,  and  again  inhabited  by  them 
after  the  exile.  What  a new  interest  we  have  in  those 
few  words  in  those  old  books  of  the  Bible  now!  They  are 
no  longer  mere  words — they  take  us  back  to  living  reali- 
ties, the  boys  of  Elpaal,  Eber  and  Misham  and  Shamed, 
planning  and  working  right  here,  and  also  to  the  great 
home-coming  that  Ezra  speaks  of,  to  this  and  many  other 
nearby  towns.  Hearts  were  happy  then,  as  they  would 
be  at  home-comings  to-day.  We  can  easily  believe  that 
more  were  singing  than  the  two  hundred  men  and  women 
Ezra  mentions  in  ii:65.  It  would  be  interesting  to  know 
what  they  were  singing. 

This  was  the  most  westerly  of  the  Jewish  settlements 
after  the  exile,  and  so  it  passed  through  many  stormy 
times  as  a subject  for  treaty  or  war  between  the  Jews  and 
their  enemies  on  the  seacoast  plain.  During  the  Roman 
occupation  of  Palestine  this  was  the  center  of  Jewish 
feeling.  After  the  destruction  of  Jerusalem  many  reli- 
gious leaders  of  Judaism  sought  refuge  here  and  made 
Lydda  something  of  a city  of  Rabbinical  learning.  Dur- 
ing those  times  it  was  known  as  Diospolis. 

We  are  particularly  interested  in  standing  here,  too, 
because  it  was  at  this  place  that,  according  to  Acts  ix:32- 
34,  Peter  healed  Emeas.  And  here,  soon  after,  two  men 
came  from  Jaffa  to  get  Peter,  that  he  might  go  to  Jaffa 
and  raise  Dorcas  to  life  again. 

But  the  chief  interest  of  this  place  to  thousands  is  its 
association  with  St.  George,  a patron  of  the  Syrian 
Church,  an  object  of  reverence  by  the  Mohammedans, 
and  the  patron  saint  of  the  great  English  nation.  Some 
claim  that  he  was  buried  here;  at  any  rate,  after  his  mar- 
tyrdom, his  ashes  were  brought  here.  Off  at  the  left  you 
see  a minaret  and  the  church  which  has  commemorated 
his  name  for  centuries.  Destroyed  by  Saladin,  rebuilt  by 
the  Crusaders,  it  has  had  many  varying  fortunes. 


Position  4n.  Map  11. 


i8 


TRAVELLING  IN  THE  HOLY  LAND 


* We  follow  the  main  road  southward  about  seven  miles, 
and  come  to  Gezer,  where  we  pause  for  our  next  view, 
at  the  point  marked  4b  on  Map  11.  We  will  look  off 
southeastward  over  the  ground  included  between  those 
green  lines  spread  from  4b. 

Position  4b.  Gezer  from  the  northwest — Site  of  Ca- 
naanite  and  Maccabean  forts 

We  have  walked  over  hills  and  valleys  seven  miles  to 
the  south  from  Lydda,  and  are  now  looking  at  the  ancient 
city  of  Gezer  from  the  northwest.  This  patriarchal  Arab, 
who  stands  before  us,  might  almost  represent  Abraham, 
for  the  records  of  this  city  begin  in  his  time,  about  2000 
B.  C.,  when  Gezer  was  already  a stronghold,  occupied  by 
Canaanites.  How  rough  are  these  rocks  before  us,  and 
how  porous!  You  see  how  readily  they  crumble  in  the 
changes  of  the  seasons.  They  break  up  into  a very  rich 
soil;  and,  if  the  hillsides  could  be  terraced,  as  they  un- 
doubtedly were  twenty  centuries  ago,  all  these  slopes 
would  blossom  as  gardens.  Those  trees  in  the  distance 
on  the  hillside  are  olives,  the  most  valuable  trees  in  Pales- 
tine, for  they  produce  abundant  fruitage  during  hundreds 
of  years.  Look  at  those  frowning  walls  that  crown  the 
height!  They  are  fitting  ramparts  for  a city  which  has 
been  a stronghold  for  nearly  forty  centuries.  As  seen  on 
the  map,  Gezer  stands  almost  in  the  center  of  the  land 
of  Israel;  in  reality,  during  most  of  the  Old  Testament 
history,  it  was  an  outpost,  marking  the  border  of  Israel's 
possessions.  While  the  Israelites  were  in  Egypt,  under 
the  conquering  Eighteenth  Dynasty,  an  Egyptian  govern- 
or resided  here,  holding  all  southern  Palestine  under  his 
control.  But  Egypt  lost  its  prestige,  and,  when  Joshua 
invaded  the  land,  the  ruler  here  was  a native,  named  Ho- 
ram,  who,  according  to  Joshua  x:33  and  xii:i2,  was  de- 
feated and  slain  by  the  Israelites.  Nominally  the  town 
was  included  in  the  lands  of  the  tribe  of  Ephraim;  but 
its  Canaanite  inhabitants  could  not  be  dislodged;  they 
merely  paid  tribute  to  Israel.1  Not  until  Solomon’s  reign 
was  the  city  taken,  and  then  by  the  Egyptians,  as  Solo- 
mon’s allies;  it  was  presented  as  a wedding  gift  to  Solo- 
mon’s Egyptian  queen;  from  that  time  it  remained  a part 
of  the  Israelite  kingdom.  Another  chapter  of  its  history 
opened  with  the  Maccabean  revolution,  beginning  168 

* For  Supplementary  Tour  only. 

xJosh.  xvirio;  Jud.  i 129. 


Position  4»>-  Mitp  11. 


GEZER 


19 


B.  C.,  when  Gezer,  under  the  name  of  Gazara,  took  a 
prominent  part  in  the  war  which  made  Judea  free  from 
its  Syrian  oppressors.  If  we  were  standing  a little  nearer 
to  those  walls,  we  should  see  the  trenches  recently  dug 
under  the  auspices  of  the  Palestine  Exploration  Fund, 
which  have  brought  to  light  some  striking  facts;  as,  for 
example,  the  evidence  that,  in  the  early  Canaanite  period, 
human  sacrifices  were  offered  in  that  city. 

* Let  us  walk  over  these  rugged  hills  about  eight  miles 
in  a northeasterly  direction,  and  take  our  position  at  Mo- 
dein,  another  stronghold  on  the  frontier  of  Judah.  The 
spot  where  we  are  to  stand  is  marked  4c  on  Map  11. 

Position  4c.  Modein,  home  of  Judas  Maccabeus — view 
southeast  toward  Jerusalem 

You  see  on  that  hill  in  the  distance  a village  protected 
by  the  rocky  heights  above  it.  That  is  Modein,  famous 
in  one  of  the  noblest  epochs  in  Israelite  history,  although 
you  will  not  find  its  name  nor  the  record  of  its  fame, 
either  in  the  Old  Testament  or  the  New.  For  the  story 
of  Modein  we  must  turn  to  the  Apocrypha,  those  fasci- 
nating books  found  in  old  family  Bibles  between  the 
Testaments.  A little  after  200  B.  C.  the  Jews  endured  the 
fiercest  persecution  in  all  their  history — and  that  means 
much,  for  no  race  on  earth  has  suffered  through  the  ages 
like  this  people.  The  Syrians,  under  Antiochus  Ephi- 
phanes,  undertook  forcibly  to  compel  the  Jews  to  re- 
nounce their  religion  and  to  worship  idols.  An  old  priest 
named  Mattathias  found  refuge  on  yonder  hills,  then 
crowned  with  ramparts,  and  there  kept  alive  the  Jewish 
faith  and  freedom.  When  he  died  his  son,  Judas  Macca- 
beus— one  of  the  finest  heroes  in  history,  worthy  of  a 
place  beside  Joshua  and  Gideon  and  David — kept  up  the 
struggle,  and  won  victory  after  victory,  until  Jerusalem 
itself  was  taken,  the  Temple  reconsecrated  (about  166 
B.  C.)  and  the  liberty  of  Judah  won.  In  succession  four 
brothers  of  Judas,  all  heroes,  followed  him.  Modein  was 
the  home  of  the  family.  On  yonder  height  they  were  all 
buried  under  a monument  which  looked  toward  the  Medi- 
terranean. From  that  height  it  is  only  seventeen  miles  to 
Jerusalem,  which  lies  just  beyond  those  shadowy  moun- 
tains in  the  distance. 

How  differently  those  stony  hills  looked  in  ancient  days, 

* For  Supplementary  Tour  only. 

Positions  4b,  4e.  Map  11. 


20  TRAVELLING  IN  THE  HOLY  LAND 

when  they  were  a succession  of  terraces,  and  covered 
with  olive-trees,  which  may  have  been  the  ancestors  of  the 
few  gnarled  trunks  before  us! 


We  now  journey  to  a spot  about  ten  miles  south- 
east of  Lydda — a height  illustrious  in  Hebrew  his- 
tory. Upper  Beth-horon  is  only  ten  miles  from 
Jerusalem.  Map  2 marks  with  the  number  5 the 
spot  where  we  are  to  stand,  facing  north. 

Position  5.  Pass  of  Upper  Beth-horon  from  the 
south — Scene  of  Hebrew  victories 

It  is  difficult  for  us  to  realize,  as  we  look  upon 
this  valley  and  the  height  beyond  it,  what  mighty 
and  far-reaching  events  have  taken  place  upon  the 
field  of  our  vision. 

Those  slopes  were  for  hundreds  of  years,  from 
Joshua  to  David,  the  field  of  warfare  between  Israel 
and  the  older  races.  Not  far  away  was  fought  one 
of  the  great  battles  of  human  history,  “the  battle  of 
Beth-horon”  1 — great,  not  in  the  number  of  warriors, 
nor  in  the  extent  of  empire  at  stake,  but  in  its  far- 
reaching  results  to  the  world.  On  that  day  the  fate 
of  the  world’s  religion  was  at  stake.  If  the  Canaan- 
ites  had  triumphed,  and  Joshua  had  fallen,  we  can- 
not see  how  there  could  have  been  in  the  centuries 
to  come  any  history  of  Israel,  any  psalms  of  David, 
or  prophecy  of  Isaiah,  any  Jesus  of  Nazareth  or 
Gospel  for  the  world ! If  ever  in  all  earthly  annals 
there  was  one  day  when  the  sun  and  moon  might 
well  stand  still  until  the  mighty  victory  was  won, 
that  was  the  day.2  The  Biblical  narrative  states  that 
the  five  allied  tribes  of  the  Canaanites  were  routed. 

1 Joshua  x:i-ii. 

2 Joshua  x:i2-i4. 


Positions  4c,  5.  Maps  11,  2. 


UPPER  BETH-HORON 


21 


Their  kings  were  slain.  On  the  map  you  may  trace 
in  imagination  the  sweep  of  Joshua’s  swift  march 
around  southern  Palestine,  through  Ajalon,  Libnah, 
Lachish,  and  Hebron,  to  gather  up  the  fruits  of  his 
victory.1  Yet  it  was,  after  all,  only  a partial  con- 
quest. The  native  races  long  remained  as  “thorns  in 
the  side”  of  Israel,  to  threaten  them  in  war  and  to 
corrupt  them  in  peace.2  David  was  the  first  ruler  of 
the  Israelite  race  to  hold  an  undisputed  authority 
over  all  this  land. 

But  this  was  not  the  only  battle  fought  and  vic- 
tory won  on  these  hillsides.  Along  this  highway 
the  Philistines  marched  expecting  to  crush  the  re- 
bellion headed  by  the  young  King  Saul ; and  down 
this  same  path  they  fled,  pursued  by  the  victorious 
Hebrews.3  At  this  same  point  Judas  Maccabeus 
rallied  his  valiant  followers  and  beat  back  the  Syrian 
army,  driving  them  in  wild  fright  and  confusion  out 
upon  the  open  plain.  And  a little  to  the  left  of  our 
vision,  on  a lower  terrace,  he  gathered  his  faint- 
hearted followers  for  his  last  fatal  battle  with  the 
Syrian  foes. 

For  Position  0,  main  four,  nee  pace  26. 

* We  now  push  on,  over  the  desolate,  craggy  mountains, 
about  seven  miles  to  the  southwest,  until  we  reach  the 
village  of  Amwas  near  Ajalon,  and  about  twenty  miles 
from  Jerusalem.  Find  on  Map  n the  spot  marked  5a — that 
is  where  we  are  next  to  stand.  See  what  the  green  lines 
promise,  that  we  are  to  look  southward  across  a valley 
toward  the  hills. 

Position  5a.  The  Village  of  Amwas  (Emmaus) 

The  square  opening  set  around  with  stones  is  the  mouth 
of  a spring  from  which  the  village  people  get  supplies 

1 Joshua  x:  16-43 

3 Judges  ii:3. 


*1  Sam.  xiv:22,  23. 

* For  Supplementary  Tour  only. 

Position*  J»n.  Maps  2,  11. 


22 


TRAVELLING  IN  THE  HOLY  LAND 


for  drinking,  cooking  and  such  little  cleaning  as  they  are 
disposed  to  do.  Travelers  who  find  such  village  houses 
unbearably  dirty  sometimes  fail  to  realize  what  a toilsome 
undertaking  it  would  be  to  carry  so  far  all  the  water  nec- 
essary for  thorough  house-cleaning — besides,  fuel  is  piti- 
fully scanty,  and  can  ill  be  spared  for  heating  water. 

Notice  how  carefully  the  women  shield  their  faces  from 
a stranger’s  gaze — that  is  a principle  of  good  manners 
which  every  Mohammedan  girl  is  taught.  Bare  feet  are 
riot  immodest,  but  the  face  must  be  shielded. 

Those  earthen  jars  are  of  local  manufacture  and  cost 
only  a few  cents  apiece.  You  notice  how  erect  and  grace- 
ful is  the  poise  of  the  women,  even  though  they  evidently 
belong  to  the  poorer  class.  The  habit  of  carrying  such 
burdens  on  the  head  gives  to  the  working  women  of 
oriental  lands  a much  finer  figure  and  carriage  than  be- 
long to  the  women  of  the  wealthy  class.  Do  you  know 
that  this  very  path  around  the  little  hill,  where  those 
women  are  walking  with  their  water-jars  freshly  filled 
from  the  spring,  may  have  been  trodden  by  the  torn  feet 
of  our  Saviour,  on  that  glorious  day  when  He  rose  from 
the  dead?1  You  remember  Luke’s  graphic  account  of 
how,  on  the  first  Easter  morning,  two  disciples  walked 
out  to  Emmaus,  talking  sadly  of  the  terrible  facts  of  two 
days  before,  when  He  whom  they  loved  had  died  upon 
the  cross  and  been  laid  in  the  tomb.  Suddenly,  they 
found  a stranger  by  their  side;  and  soon  were  telling  him 
of  their  sorrows.  You  remember  how  this  Unknown  One 
gently  rebuked  their  want  of  faith  and  unfolded  to  them 
the  revelation  of  the  Christ  in  the  Old  Testament,  gather- 
ing from  every  ancient  writer  the  pictures  of  a rejected, 
suffering,  dying,  rising,  conquering  Messiah;  you  recall 
how  in  the  narration  their  hearts  burned  and  their  vision 
widened.  Now  sweep  away  from  the  landscape  yonder 
the  Amwas  of  to-day,  with  its  squalid  clay  huts  and  its 
poverty-stricken  inhabitants;  call  up  the  Emmaus  of  twen- 
ty centuries  ago,  when  these  slopes  were  terraced  with 
vineyards,  when  a contented,  prosperous  people  were 
dwelling  in  stone  houses,  with  domed  roofs,  when  the 
white  front  of  a synagogue  was  rising  before  us.  Look 
at  that  group  of  three,  with  glowing  countenances,  as  they 
enter  the  town  by  yonder  path.  That  Stranger  is  about 
to  leave  them,  but  no.  they  are  urging  Him  to  turn  aside 
and  tarry,  for  it  is  almost  evening.  We  see  them  open 

1 Luke  xxiv:  13-32. 

Position  5a.  3»I:»  p 11. 


AMWAS 


23 


the  door  of  a home,  and  sit  down  to  the  evening  meal. 
The  Unknown  takes  the  bread  and  speaks  a blessing — 
and  then  a light  flashes  upon  their  eyes!  They  see  their 
Master  for  a moment,  and  a moment  only,  as  He  vanishes 
from  their  sight.  That  is  the  one  event  which  gives  to 
yonder  village  a thrilling  universal  interest — for  it  is  typi- 
cal of  the  deeper  spiritual  revelation  which  comes  to 
every  disciple  who  yearns  to  behold  the  face  of  his 
Master. 

It  must  be  said  that  modern  research  makes  the  identi- 
fication of  this  Amwas  with  the  ancient  Emmaus  doubtful, 
although  tradition  points  to  this  place  and  to  no  other 
as  the  scene  of  the  risen  Saviour's  appearance  to  the  two 
disciples. 

* Let  us  now  follow  on  the  map  the  main  highway  be- 
tween Jaffa  and  Jerusalem  (which  is  also  the  route  of  the 
modern  railway),  in  a direction  southeast  of  Emmaus,  for 
about  seven  miles  and  a half,  to  our  next  position.  The 
diverging  green  lines  on  Map  2,  at  5b,  show  that  we  are  to 
look  toward  the  southeast,  in  the  direction  of  Jerusalem. 

Position  5b.  Kirjath-jearim,  long  the  resting-place  of 
the  Sacred  Ark 

Are  you  surprised  at  seeing  this  modern  carriage  with 
its  pair  of  horses?  Perhaps  a pair  of  camels  would  seem 
more  appropriate  for  the  changeless  East.  And  this  good, 
hard,  level  road — we  have  scarcely  looked  on  one  like  it 
thus  far  in  our  journey.  Most  of  the  roads  in  this  land 
do  not  deserve  the  name,  being  mere  tracks  through  the 
fields  or  scrambling  paths  over  the  rocks.  But  there 
have  been  a few  good  roads  for  more  than  a generation 
past,  even  in  Palestine,  and  this  is  one  of  them,  being  the 
broad  highway  from  Jaffa  to  Jerusalem.  Of  late  years 
there  has  been  a strong  impetus  for  good  roads,  especially 
since  the  visit  of  the  German  emperor;  now  excellent 
roads  branch  out  of  Jerusalem  in  many  directions.  With 
the  good  roads  comes  conveyance  by  carriage.  Formerly 
the  only  method  of  making  a tour  in  Palestine  was  on 
horseback,  unless  one  rode  in  a palankeen,  which  is  a 
sedan  chair,  jolting  along  between  two  mules,  one  in 
front,  the  other  behind.  Now,  most  of  the  land  may  be 
visited  by  carriage  rides  over  excellent  roads  connecting 
the  principal  cities. 

*For  Supplementary  Tour  only. 


Position*  5a,  5b.  Maps  11,  2. 


24 


TRAVELLING  IN  THE  HOLY  LAND 


That  substantial  village  yonder  on  the  hillside  is  Kir- 
jath-jearim.  You  remember  that  in  the  days  when  Eli 
was  the  chief  priest  at  the  northern  sanctuary  of  Shiloh 
the  sacred  ark  was  captured  by  the  Philistines,  and  kept 
for  a number  of  months.1  After  its  return  it  was  brought 
up  these  slopes,  perhaps  over  this  very  road,  and  placed 
in  the  village  upon  yonder  hill.2  There  it  remained  while 
Samuel  was  growing  up,  afterward  during  his  rule,  and 
even  through  the  reign  of  Saul.  But  after  David  became 
king,  and  his  realm  was  free  from  the  Philistine  yoke,  a 
joyous  procession  came  down  the  hillside  and  over  this 
road;  the  priests  bearing  the  ark,  the  singers  and  harpers 
making  music,  and  the  young  king  dancing  before  the 
procession,  on  the  way  to  Jerusalem,  greatly  to  the  con- 
tempt of  his  queen,  as  she  saw  him  approaching  the  royal 
palace.3  How  vivid  and  real  all  these  events  of  three  thou- 
sand years  ago  seem,  as  we  stand  before  the  spot  where 
they  took  place,  even  though  the  present  appearance  of  the 
region  may  be  very  different  from  what  it  was  in  the  an- 
cient days. 

* Let  us  now  transfer  our  position  to  a point  about  nine 
miles  northeast  of  Kirjath-jearim,  and  four  miles  to  the 
northwest  of  Jerusalem.  Map  2 marks  the  spot  5c  and 
shows  that  we  are  to  face  northeast. 

Position  5c.  Mizpah  from  the  southwest,  an  old  center 
of  Hebrew  history 

Look  up  toward  that  height,  and  you  see  at  once  the 
appropriateness  of  its  name,  Mizpah,  “watch  tower.” 
From  yonder  height  the  landscape  can  be  seen  in  every 
direction,  and  the  approach  of  an  enemy  in  war  can  be 
observed.  We  find  the  name  Mizpah  (watch  tower)  given 
in  the  Bible  to  at  least  seven  hilltops  in  various  parts  of 
the  land,  somewhat  to  the  confusion  of  Bible  readers,  and 
even  to  Bible  geographists.  This  Mizpah  was  perhaps 
more  famous  than  any  other.  That  road  where  the  horse 
and  his  rider  stand  leads  directly  to  Jerusalem,  four  miles 
away.  According  to  I Sam.  vii  15-7,  up  that  path  leading 
to  the  summit  of  the  hill  walked  the  men  of  Israel  for 
a great  service  of  consecration  in  the  days  of  Samuel, 
when  water  was  poured  out  and  the  people  confessed 
their  sins.  That  tall,  ragged  rock  in  the  foreground  may 
remind  us  of  the  stone  that  Samuel  set  up  between  Miz- 

1 I Sam.  iv  and  v.  3 II  Sam.  vi:  13-19. 

2 I Sam.  vii:  1.  * For  Supplementary  Tour  only. 


Positions  5b,  5c.  Map  2. 


MIZPAH 


25 


pah  and  “Shin,”  a point  five  miles  distant,  and  named 
“Ebenezer,  the  stone  of  help,”  to  mark  the  spot  to  which 
the  Israelites  chased  the  defeated  Philistines.1  Nearly 
five  hundred  years  passed  by  in  Israel’s  history,  and  then 
we  find  that,  after  the  destruction  of  Jerusalem  by  the 
Chaldeans  (B.  C.  587)  and  the  captivity  of  the  people  of 
Judah,  Gedaliah,  the  governor  of  the  land,  for  a time  held 
his  little  court  on  this  height.2  Those  buildings  on  the 
summit  bear  the  name  “Neby  Samwil”  (the  tomb  of  Sam- 
uel), from  the  tradition  that  Samuel  was  buried  there — a 
mistake,  for  we  are  told  that  his  tomb  was  at  Ramah, 
five  miles  to  the  northeast,*  or  at  Bit  Rima,  farther  north. 

* Let  us  walk  up  that  path  to  the  summit  of  the  hill,  and 
look  off  in  various  directions.  Map  2 shows  two  pairs 
of  V-lines  reaching  out  from  the  hilltop.  First,  we  will 
face  north  and  look  over  the  ground  toward  Ramallah. 

Position  sd.  From  Mizpah,  north  over  hill  of  Gibeon 
to  Ramallah 

Standing  on  this  hill,  nearly  3,000  feet  above  sea-level, 
and  surveying  the  scene,  we  realize  that  we  are  in  a re- 
gion different  from  the  plain  near  the  sea,  and  from  the 
rolling  hills  of  the  Shephelah.  Here  are  mountains  on 
every  side,  and  deep  ravines  between  them.  Looking  to 
the  limit  of  the  landscape  on  the  north,  we  can  dimly  see 
the  outline  of  Ramallah;  that  is  a considerable  town,  in- 
habited by  Christians,  with  mission  schools  and  churches, 
but  having  no  ancient  history,  unless  it  be  (as  only  a few 
scholars  think)  Ramah,  the  home  of  Samuel.  But  that 
rounded  hill  across  the  valley,  with  the  cultivated  fields  at 
its  feet,  was  the  ancient  Gibeon,  the  capital  of  a small 
league  of  Amorite  cities,  whose  ambassadors  made  peace 
and  formed  alliance  with  Joshua  by  pretending  that  they 
had  come  from  a distant  land.4  That  peace  with  the  Gib- 
eonite  league  led  to  one  of  the  great  battles  of  the  con- 
quest, sometimes  called  “the  battle  of  Beth-horon,”  but 
also  “the  battle  of  Gibeon,”5  for  it  was  fought  in  the  valley 
between  the  two  places.  On  yonder  hill  Joshua  may  have 
stood  on  the  memorable  day  when,  in  the  language  of 
the  ancient  poem,  the  sun  and  moon  seemed  to  stand  still, 
so  great  was  the  victory.* 

'I  Sam.  vii:io-i2.  4 Joshua  ix:3 -27. 

a Jeremiah  xl  and  xli.  6 Joshua  x 17-11. 

*1  Sam.  xxy:i.  6 Joshua  x:  12-14. 

* For  Supplementary  Tour  only. 


Positions  5c,  5d.  Map  2. 


20 


TRAVELLING  IN  THE  HOLY  LAND 


From  various  allusions  we  judge  that  Gibeon  was  on 
the  northern  boundary  line*,  between  David’s  early  king- 
dom of  Judah,  for  more  than  one  struggle  between  the 
rival  states  took  place  here.1  You  remember  that  in 
I Kings  iii  14  Gibeon  is  called  “the  Great  High  Place,”  and, 
as  you  look  upon  it,  you  can  see  how  fitting  the  name 
was.  It  was  a sanctuary  for  worship  before  the  building 
of  the  Temple.  You  can  see  with  the  mind’s  eye  the 
young  King  Solomon,  in  royal  robes,  walking  up  that 
height,  followed  by  his  court,  to  worship,  for  here  it  was, 
according  to  the  Biblical  records,  that  he  had  his  vision 
of  the  Lord’s  presence  and  the  choice  between  wisdom 
and  conquest  was  given  to  him.2  As  we  look  on  that 
round  hilltop  how  these  events  in  its  history  march  be- 
fore our  eyes!  Joshua’s  warriors,  David’s  heroes,  Solo- 
mon’s nobles  live  again. 

Now  we  will  turn  and  look  back  from  this  same  height 
of  Mizpah  toward  the  city  which  David  made  the  capital 
of  his  kingdom. 


Mizpah  is  fourteen  miles  from  Beth-horon  on  the 
road  to  Jerusalem.  Turn  to  Map  2 and  find  figure 
6.  The  branching  lines  will  indicate  the  range  of 
our  outlook  from  the  top  of  Mizpah  towards  Jeru- 
salem. 

Position  6.  Looking  southeast  from  Mizpah  to 
Jerusalem,  four  miles  away 

We  are  standing  upon  the  summit  of  Mizpah, 
where  Samuel  judged,  and  Saul  was  made  king.  Be- 
low us,  on  the  slope  of  the  hill,  is  a native  of  Pales- 
tine, clad  in  his  abba,  a heavy  outer-garment,  worn 
when  the  air  is  chilly.  Across  the  valley  we  see  a 
range  of  hills,  and  beyond  them  we  are  taking  our 
first  glimpse  of  Jerusalem,  four  miles  distant.  The 
buildings  in  sight  belong  to  the  northwestern  sec- 
tion, outside  the  wall,  partly  covered  by  a Russian 

1 II  Sam.  11:12-17. 

2 I Kings  iii  :4- 15. 


Positions  5d,  G.  Map  2. 


MIZPAH 


27 


settlement,  although  at  the  right  we  can  also  see  a 
part  of  the  city  wall  and  the  towers  within  it.  Look 
closely  at  the  left,  and  you  can  dimly  perceive  a tall 
tower.  That  stands  on  the  Mount  of  Olives,  beyond 
the  city  at  the  east,  and  is  a landmark  seen  for  miles 
in  more  than  one  direction  : so  we  are  now  looking, 
not  only  at  Jerusalem,  but  past  it.  Notice  those 
roads  that  climb  the  mountains  and  lead  to  the  city. 
What  countless  generations  of  people, — the  soldiers 
of  Rameses,  of  Adoni-bezek  the  Amorite  king,  of 
David,  of  the  Chaldeans,  in  Bible  times,  and  of  Arab 
conquerors  in  the  middle  ages,  besides  pilgrims  of 
many  lands  in  modern  days,  have  walked  up  those 
hills  toward  the  sacred  city!  We  cannot  from  here 
see  the  valley  between  Jerusalem  and  that  nearer 
range  of  hills ; but  it  was  the  great  highway  from 
Jerusalem  past  Gibeon,  and  down  the  pass  of  Beth- 
horon  to  the  plain  of  Sharon  and  Joppa  by  the  sea. 

For  PoMltion  7,  mnln  tour,  nee  page  30. 


* If  one  is  approaching  Jerusalem  by  the  direct  high- 
way from  Jaffa,  he  has  a chance,  when  about  four  miles 
from  Jerusalem,  to  look  across  some  terraced  slopes  to  a 
village  where  tradition  locates  a familiar  part  of  Luke's 
opening  narrative.  The  spot  where  we  are  to  stand  is 
marked  6a  on  Map  2. 

Position  6a.  Ain  Karim,  the  supposed  birthplace  of 
John  the  Baptist;  south  from  the  Jaffa  road 

From  Mizpah,  our  last  point  of  view,  we  have  moved 
four  miles  southward;  and  we  are  now  on  the  main  road 
between  Jaffa  and  Jerusalem,  about  four  miles  from  the 
city.  At  a first  glance  the  landscape  appears  wild  and 
desolate.  But  do  you  notice  those  rock  walls  on  the  hill 
before  us?  Those  are  built  to  hold  the  soil  in  place,  and 
prevent  it  from  washing  down  into  the  valleys.  Within 
those  walls  you  may  find  the  soil  thin,  but  it  is  very  fer- 
tile. Do  you  see,  also,  those  rows  of  olive-trees  on  the 

* For  Supplementary  Tour  only. 


PoNltfouM  <1.  (In.  Map  2. 


28 


TRAVELLING  IN  THE  HOLY  LAND 


farther  hillside?  Whoever  owns  them  would  obtain  a 
good  support  but  for  the  excessive  taxes  paid  to  the  rulers, 
who  rob  the  people  to  the  utmost  limit.  Still,  it  must  be 
admitted  that  the  territory  of  Judah,  west  of  the  Dead 
Sea,  has  less  tillable  soil  in  proportion  to  its  size  than 
Ephraim  and  Manasseh,  in  the  center  of  the  land.  By 
reason  of  its  retired  situation  and  mountain  barriers  Judah 
was  kept  in  safety,  but  its  people  were  relatively  less 
prosperous  than  were  some  of  the  central  tribes.  That 
village,  yonder  under  the  hill,  is  Ain  Karim;  in  the  Old 
Testament  called  Beth-car.  You  remember  that,  at  the 
time  of  Samuel’s  bold  attack  and  victory,  the  Philistines 
were  driven  southward  from  Mizpah  to  Beth-car.  You 
can  imagine  them  in  wild  disorder,  flying  down  the  valley 
immediately  at  our  feet. 

The  chief  interest,  however,  around  Ain  Karim  is  not 
in  the  Old  Testament,  but  in  the  New.  A tradition,  first 
placed  on  record  in  the  twelfth  century  A.  D.,  but  doubt- 
less existing  earlier,  names  that  village  as  the  birthplace 
of  John  the  Baptist.  There  is  no  certainty  in  the  opinion, 
and  not  much  evidence  in  favor  of  it,  but  you  can  readily 
imagine  the  early  events  of  that  strange  life  amid  such 
surroundings.  Up  yonder  hill  may  have  walked  Mary, 
the  maiden  of  Nazareth,  on  her  way  to  visit  the  aged 
Elizabeth. 

In  some  such  house  as  those  before  us  their  meeting 
may  have  taken  place,  and  Mary’s  Magnificat  may  have 
been  chanted.  Over  hills  like  these,  even  if  not  over  these 
identical  hills,  the  boy  John  walked,  and  had  lonely  com- 
panionship with  God.  From  this  region  in  his  early  man- 
hood he  may  have  gone  forth  on  his  mighty  mission  as 
the  herald  of  the  King. 

* From  Ain  Karim  we  travel  eastward  about  two  miles, 
and  find  a position  nearer  to  Jerusalem,  on  the  edge  of  a 
plain  known  as  the  Valley  of  Rephaim,  or  “the  giants.” 
Consult  Map  2,  and  you  will  find  our  next  standpoint 
marked  6b.  We  shall  stand  at  the  V’s  point  and  look  over 
the  space  between  its  arms. 

Position  6b.  Valley  of  Rephaim — Old  Hebrew  battle- 
ground; Jerusalem  at  northeast 

You  would  scarcely  call  this  a valley.  It  looks  rather 
like  a plain  a little  below  the  level  of  the  surrounding 

* For  Supplementary  Tour  only. 


Position*  6a,  6h.  Map  2. 


VALLEY  OF  REPII AIM 


29 


hills.  We  note  that  the  Hebrew  has  several  words  trans- 
lated “valley”;  and  the  one  used  here  means  “a  valley  that 
may  be  cultivated,”  rather  a depression  than  a ravine,  as 
have  been  the  valleys  seen  in  our  progress  up-country 
from  Jaffa.  You  can  see  tokens  of  tillage  upon  the  plain 
beyond  the  road  which  runs  across  our  landscape,  almost 
east  and  west.  The  name  Rephaim  (“the  giants”)  takes 
us  back  to  ages  when  the  memory  of  an  ancient  race  of 
lofty  stature  lingered  in  the  traditions  of  Israel,1 * 3  when 
perhaps  a few  gigantic  men  were  famed  in  the  land — 
Such  men  as  Goliath,*  whom  David  killed  at  Elah,  not 
many  miles  to  the  west.  In  David’s  time  no  less  than 
three  important  engagements  were  fought  with  the  Phil- 
istines on  this  plain,  in  sight  of  the  walls  of  Jerusalem. 
You  remember  that,  while  David  was  hiding  in  the  great 
cave  of  Adullam,  only  a few  miles  outside  our  vision  on 
the  left,  a sudden  longing  came  over  him  for  a drink  of 
water  from  the  well  by  the  gate  of  Bethlehem,  his  child- 
hood’s home.*  There  was  a Philistine  army  encamped 
upon  this  plain,  but  David’s  three  heroes  broke  through 
their  lines,  ran  to  Bethlehem,  four  miles  to  the  south,  and 
brought  back  water,  which  David  would  not  drink,  but 
poured  out  as  an  offering  unto  his  God.  Again  we  see 
that  plain  thronged  with  Philistine  warriors,  shortly  after 
David  was  made  king  over  the  tribes.  David's  men  came 
over  this  hill,  where  we  are  standing,  fell  suddenly  upon 
their  camp,  won  a signal  victory,  and  burned  the  idol- 
gods,  which  had  fallen  into  their  hands.4  Again,  perhaps 
on  this  very  hill,  we  see  David’s  little  army  hidden  in  a 
forest,  waiting  for  the  signal  of  a rustling  sound  in  the 
tops  of  the  mulberry  trees;  and  then,  with  a shout,  rushing 
down  the  slope,  and  again  sweeping  away  the  Philistines 
from  the  plain.®  No  wonder  that  Israel  cherished  the 
memory  of  victories  like  these,  won  almost  under  the 
walls  of  their  capital. 

Yes,  that  is  Jerusalem,  crowning  the  hills  in  the  dis- 
tance. We  are  now  southwest  of  the  city,  two  miles  dis- 
tant from  its  walls.  For  our  next  view  we  will  go  around 
the  city  on  our  left,  and  look  at  it  from  the  northern 
shoulder  of  the  Mount  of  Olives,  an  elevation  known  as 
Scopus. 


* II  Sam.  v:i7-ai. 
8 II  Sam.  v:22-as. 


1 Numbers  xjiirja. 

*1  Sam.  xvii:4. 

3 II  Sam.  xxiii : 1 3- 1 7. 


Position  Ob.  Mnp  2. 


30  TRAVELLING  IN  THE  HOLY  LAND 

Now  consult  our  map  numbered  3 and  notice 
where  we  are  next  to  stand,  at  a point  marked  7 on 
the  northern  shoulder  of  the  long  ridge  of  Olivet. 
Mizpah,  that  other  mountain  from  which  we  looked 
at  the  Holy  City,  is  four  miles  to  the  northwest. 
The  two  long  lines  reaching  southwest  from  that 
point  include  between  them  the  ground  over  which 
we  shall  look. 

Position  7.  Jerusalem  from  Mount  Scopus  at  the 
northeast,  showing  nearly  the  whole  city 

That  smiling  woman,  sitting  astride  her  donkey, 
has  seen  Jerusalem  so  many  times  that  she  is  famil- 
iar with  the  scene  and  prefers  to  look  at  us  strangers 
standing  here  on  Mount  Scopus,  ready  for  our  first 
near-by  view  of  the  city.  This  spot  where  we  stand 
is  the  northern  peak  of  the  Mount  of  Olives,  a range 
of  hills  about  2,600  feet  high,  on  the  east  of  the  city, 
somewhat  crescent-shaped  in  trend  from  the  north- 
east to  southeast  of  the  four  peaks.  We  are  stand- 
ing due  northeast  of  the  Temple,  and  about  a mile 
distant  from  it.  From  this  point,  Titus,  the  Roman 
conqueror,  took  his  first  view  of  the  city  when  he 
began  its  siege  69  A.D.  The  valley  between  us  and 
the  walls  is  that  of  the  brook  Kedron,  but  the  brook 
flows  on  the  surface  for  only  about  two  months  in 
the  year.  Looking  above  the  clump  of  trees  in  the 
valley  you  see  a point  where  the  wall  of  the  city 
makes  a turn.  The  wall  on  the  right  of  that  corner 
is  the  northern  wall ; that  on  the  left  is  the  eastern 
wall.  Over  the  eastern  wall  you  discern  the  rounded 
Dome  of  the  Rock,  wrongly  called  “the  Mosque  of 
Omar,”  standing  where  once  the  Temple  rose  in  its 
glory.  Our  point  of  view  is  too  remote  for  us  to 


Position  7.  Map  3. 


JERUSALEM 


31 


locate  many  other  buildings  in  the  city ; but  we  shall 
visit  and  study  them  in  detail  later. 

Now  follow  the  northern  wall  to  the  right,  past  a 
square  building  outside  of  it,  to  a point  where  a 
tower  rises  above  it  and  projects  out  in  front.  That 
is  the  Damascus  Gate. 

Every  visitor  to  Jerusalem,  whether  he  be  tourist 
or  pilgrim,  needs  first  of  all  to  obtain  a few  general 
views  of  the  city  and  its  surroundings.  Let  us  open 
our  city  map  again  and  find  on  the  northern  side, 
just  outside  of  the  Damascus  gate,  our  next  position 
upon  a tall  building  outside  the  northern  wall. 
From  that  roof  we  shall  take  our  next  view  of  Jeru- 
salem. The  map  shows  us  that  the  Jerusalem  of 
to-day  within  the  wall  is  divided  into  four  sections, 
each  inhabited  by  the  people  of  a different  religion. 
The  Mohammedan  quarter  is  on  the  northeast;  the 
Christian  quarter— occupied  by  Greek  and  Latin 
(Roman  Catholic)  Christians — on  the  northwest ; 
the  Armenian  quarter  on  the  southwest,  and  the 
Jewish  on  the  southeast.  During  the  past  thirty 
years  a “new  Jerusalem”  has  grown  up  outside  the 
walls,  particularly  on  the  northwest  and  the  north 
(we  saw  it  from  Mizpah),  covering  more  area  than 
the  old  city  within  the  walls  and  including  almost  as 
large  a number  of  people.  According  to  the  latest 
and  best  statistics,  the  entire  population,  within  and 
without  the  walls,  is  between  sixty  and  seventy 
thousand. 

Now  let  us  move  to  our  next  position,  indicated 
on  the  Jerusalem  map  (Map  3),  by  the  figure  8 in 
red,  near  the  Damascus  gate.  From  there  we  shall 
look  in  a southerly  direction  across  the  city. 


I’oMitlonM  T,  8.  Mnp  3. 


32  TRAVELLING  IN  THE  HOLY  LAND 

Notice  that  the  lines  spreading  from  8 and  bound- 
ing our  view  include  at  the  west  the  Church  of  the 
Holy  Sepulchre. 

Position  8.  Damascus  Gate  in  the  north  wall ; look- 
ing south  past  church  of  the  Holy  Sepulchre, 
Jerusalem 

From  the  roof  of  a building  just  outside  the  wall 
we  can  look  across  the  city  over  the  roofs  of  its 
houses. 

Not  much  like  our  bustling  American  cities,  with 
their  tall  buildings  and  wide  streets,  and  varied 
architecture,  is  it?  There  is  almost  a melancholy 
monotony  in  these  little  one-story  and  two-story 
houses,  with  their  bulging  domes.  As  for  streets, 
there  is  only  one  in  sight;  you  can  only  guess  at 
most  of  them  from  the  lines  of  dead  walls.  These 
houses  are  typical  Oriental  dwellings.  You  can  see 
that  each  one  fronts  upon  a court,  that  it  has  a plat- 
form on  a part  of  the  roof,  and  that  it  has  a “large 
upper  room”  1 under  the  dome.  All  the  rain  that 
falls  on  these  roofs  is  saved  with  great  care  for 
household  use — the  scarcity  of  water  here  is  a great 
hindrance  to  cleanliness  and  healthful  conditions  of 
living.  The  large  dome  on  our  right  shows  us  the 
Church  of  the  Holy  Sepulchre,  which  formerly  the 
whole  Christian  world  accepted  as  covering  the  hill 
Calvary,  where  our  Lord  was  crucified  and  lay  for 
two  days  in  Joseph’s  tomb.  That  modern-looking 
tower  directly  before  us  occupies  part  of  the  site  of 
the  Muristan,  in  the  Middle  Ages  the  castle  and  hos- 
pice of  the  Knights  of  St.  John.  That  building  is 
now  the  property  of  the  German  emperor,  and  was 

1 Mark  xiv:i5  and  Acts  1:13. 


Position  8.  Map  3. 


JERUSALEM 


33 


recently  restored.  In  the  distance  toward  the  left 
we  see  the  domes  of  the  two  principal  Jewish  syna- 
gogues located  in  the  Jewish  quarter  of  the  city. 

That  narrow  street  running  diagonally  toward  the 
wall  is  Damascus  Street,  crossing  the  city  from 
south  to  north.  On  the  right  are  the  Latin  and  Ar- 
menian quarters ; on  the  left  is  the  Moslem  quarter. 
Just  before  us  you  see  a part  of  the  wall,  two  towers 
of  which  protect  the  gate  between  them.  The  wall 
seems  slight  for  defence,  a modern  gun  four  miles 
away  would  blow  it  in  pieces;  but  it  has  served  for 
centuries  to  protect  the  city  against  the  raids  of 
Arabs  coming  up  from  the  desert.  Notice  those 
pinnacles,  and  little  overhanging  boxes  for  watch- 
men ; you  perceive  how  they  command  the  entrance 
to  the  gate.  The  present  wall  was  built  about  1540 
by  Suleiman  the  Magnificent,  the  greatest  of  all  the 
sultans.  He  reigned  while  Henry  VIII  was  King  of 
England  and  Charles  V was  Emperor  of  Germany, 
and  while  Martin  Luther  was  awakening  Europe 
from  its  sleep  of  centuries. 

This  entrance  is  one  of  the  main  portals  to  the 
city,  called  the  Damascus  gate  because  from  it  runs 
the  northern  road  to  Damascus,  just  as  the  principal 
gate  on  the  west  of  Jerusalem  is  called  the  Jaffa 
gate,  because  from  it  starts  the  road  to  Jaffa  on  the 
coast.  Through  a gate  near  this  spot  Jesus  walked 
bearing  His  cross  to  a hill  not  far  from  where  we 
are  now  standing.1  Through  this  gate  came  forth 
one  Saul  of  Tarsus,  bound  for  Damascus  over  this 
road,  little  dreaming  of  the  vision  that  awaited  him.2 
When  Saul,  three  years  later,  came  back  to  the  city, 
he  entered  it  through*  this  same  portal.  He  may 


1 Mark  xv:ao,  2 1. 
* Acts  ix:  1,  2. 


'on! lion  N.  Map  3. 


34  TRAVELLING  IN  THE  HOLY  LAND 

have  found  Peter  and  Barnabas  waiting  for  him 
under  that  arch.  But  when  Saul  was  making  his 
visits  to  Jerusalem,1  he  saw  none  of  these  buildings 
outside  the  wall.  These  are  the  work  of  the  twen- 
tieth century;  if  you  visited  this  spot  at  any  time 
before  1900  you  would  have  found  a little  Arab 
encampment  here,  with  black  tents,  and  a solemn 
looking  camel  or  two. 

If  “the  Jerusalem  that  now  is”  were  the  only  Jeru- 
salem, you  would  not  now  be  gazing  upon  it  with 
such  interest.  You  look  back  through  the  centuries 
and  see  another  Jerusalem  that  stood  here — a city 
“beautiful  for  situation,  the  joy  of  the  whole  earth, 
the  city  of  the  Great  King.”  2 You  see  Abraham, 
father  of  the  faithful  and  friend  of  God,  giving  hom- 
age to  Melchizedek  as  king,  and  paying  tithes  to 
him  as  priest  of  the  Most  High.3  You  see  Abra- 
ham’s descendants  four  hundred  years  later,  grown 
to  a mighty  host,  sweeping  past  this  city  in  their 
swift  march  of  conquest.4  You  see  David’s  palace 
rising  yonder,  not  far  from  the  spot  where  the  Tower 
of  David  now  stands  behind  the  Sepulchre  Church.5 
Those  gray  hills  in  the  distance  were  once  covered 
with  the  tents  of  the  Assyrians,  when  Sennacherib 
sent  his  insulting  message,  and  the  prophet  Isaiah 
brought  back  Jehovah’s  answer.6  Chaldean  be- 
siegers, Roman  armies,  medieval  knights — all  in 
turn  have  stormed  and  possessed  this  old  city. 
These  are  the  visions  that  sweep  before  us  as  we 
look  over  this  wilderness  of  bulging  roofs.  The 
Jerusalem  of  to-day  is  a “lorn  Syrian  town,”  but  the 
Jerusalem  seen  by  the  inward  eye  is  the  Holy  City, 

1 Acts  1x126;  Gal.  i:i8.  4 Judges  i:8. 

2 Psalms  xlviii:2.  5 II  Sam.  v:n. 

3 Genesis  xiv:i8.  6 II  Kings  xviii,  xix. 


Position  S.  Map  3. 


JERUSALEM 


35 


the  center  of  the  world’s  interest,  an  image  of  the 
heavenly  city  that  hath  foundations,  whose  builder 
and  maker  is  God.1 

We  will  follow  this  wall  toward  the  right  around 
to  its  western  side,  and  take  our  next  view  outside 
another  of  the  gates  of  the  city.  The  Jerusalem  map 
(Map  3)  marks  our  position  with  the  number  9. 

Position  9.  The  Jaffa  Gate — from  outside 

Here  we  are  struck  by  the  old  and  the  new  in 
strong  contrast.  That  building  on  the  right,  with 
its  castellated  roof  and  projecting  sentinel-boxes,  is 
evidently  old,  and  its  lower  courses  of  masonry  are 
much  older  than  the  upper  courses.  That  is  the 
citadel  or  garrison  tower  of  the  city,  called  also  the 
Tower  of  David.  It  may  be  that  David  built  his  for- 
tress for  the  defence  of  the  city  on  that  spot,2  al- 
though recent  authorities  incline  to  another  place  at 
the  foot  of  Mount  Moriah  as  the  earliest  section  of 
the  city.  The  tower  directly  over  the  gate  is  plainly 
modern.  It  was  built  soon  after  the  visit  of  the  Ger- 
man emperor  a few  years  ago.  You  observe  that 
there  is  an  open  road  to  the  right  around  this  new 
tower,  leading  into  the  city.  That  also  is  new.  Be- 
fore the  arrival  of  Emperor  Wilhelm  a section  of  the 
wall  was  taken  down  to  enable  his  carriage  to  enter 
the  city,  and  it  has  not  been  rebuilt.  Now,  other 
carriages  can  enter  the  city,  although  there  is  scant 
room  for  them  in  its  narrow,  crowded  streets.  You 
note  a row'  of  dilapidated  conveyances  near  the  gate ; 
those  are  used  for  bringing  tourists  up  from  the  rail- 
way station,  and  for  short  excursions  in  the  country. 


1 Hebrews  xi:io. 
a 1 1 Sam.  v :9. 


l*OMltluii«  S,  !).  Map  3. 


36  TRAVELLING  IN  THE  HOLY  LAND 

Of  all  the  gates  now  open  in  the  walls  of  Jerusa- 
lem, this  is  the  one  through  which  the  largest  tide 
of  travel  passes ; for  as  its  name  indicates,  it  is  the 
terminus  of  the  road  between  Jaffa  and  Jerusalem. 
At  all  hours  between  sunrise  and  sunset  continuous 
streams  of  men  and  women,  donkeys,  horses  and 
camels,  are  going  in  and  coming  out.  Over  the  gate 
is  a guard-room,  with  long,  narrow  openings  for 
windows,  one  on  the  west  side,  three  on  the  north 
side.  In  just  such  a room  as  that,  in  a “chamber 
over  the  gate,”  at  another  city  across  the  Jordan, 
King  David  sat  once,  his  heart  throbbing  with 
anxiety  for  his  son  Absalom  j1  while  through  such 
a slit  as  that  the  watchman  peered  and  listened  for 
tidings  of  the  battle. 

Try  to  people  this  ancient  entrance  to  the  city 
with  the  historic  figures  that  have  passed  through  it. 
Solomon  in  his  glory,  Isaiah  with  his  eyes  fixed  afar 
on  the  future,  Nehemiah  and  his  retinue — all  may 
have  gone  in  and  out  here.  Jesus  and  the  twelve 
apostles  must  have  often  passed  under  that  arch. 
When  Saul  of  Tarsus,  newly  converted,  but  not  yet 
become  Paul,  was  hurried  out  of  the  city  by  the  dis- 
ciples, it  was  through  this  gate,  most  likely,  that  he 
went  down  to  Caesarea ; 2 by  the  same  door  Peter 
started  forth  to  visit  the  churches  on  the  seashore 
plain,  to  raise  Dorcas  to  life  and  to  behold  his  vision 
at  Joppa.3 

We  will  climb  to  the  summit  of  this  new  tower 
by  the  Jaffa  gate,  and  take  our  next  view  along  the 
western  wall  of  the. city.  The  Jerusalem  map  marks 
10  the  spot  where  we  are  to  stand  and  shows  by 

1 II  Sam.  xviii:24-33.  3 Acts  ix:32-43. 

2 Acts  ix:3o. 


Position*  9,  10.  Map  3. 


JERUSALEM 


37 


means  of  lines  diverging  from  io  the  ground  over 
which  we  shall  look. 

Position  io.  Jerusalem  on  the  west — view  south — 
from  new  tower  over  the  walls 

Close  at  hand  stands  another  part  of  the  Tower 
of  David  confronting  us,  grim  and  dark,  and  mas- 
sive, with  its  tall  watch-tower  rising  above  the  wall 
from  which  the  coming  foe  was  seen  afar.  We 
know  that  we  are  facing  south.  The  map  prepared 
us  to  find  that  high  wall  cutting  off  the  view  at  the 
left  and  to  discern  that  long,  dusty  road  leading 
down  into  the  valley  of  Hinnom.  The  height  be- 
yond the  road  must,  of  course,  be  the  Hill  of  Evil 
Counsel,  where  tradition  says  the  plot  was  made 
for  the  betrayal  of  Jesus.1  The  railway  station, 
where  trains  come  in  from  Jaffa,  fifty-three  miles 
away  at  the  west  (right),  is  ten  minutes’  distance 
down  that  road.  Look  down  that  ancient  moat  that 
yawns  below  1 Jerusalem  was  defended  by  nature 
as  well  as  by  that  strong  wall.  You  can  trace  the 
road  down  into  the  Valley  of  the  sons  of  Hinnom, 
and  can  see  it  winding  among  the  hills  toward  Beth- 
lehem, six  miles  to  the  south.  Notice  on  the  right 
a curving  wall,  making  a half-circle,  and  a depres- 
sion beyond  it,  bounded  by  an  embankment  crossing 
the  valley.  That  is  the  traditional  Pool  of  Gihon, 
now  called  Birket  es  Sultan — the  Sultan’s  Pool. 
You  observe  that  just  before  reaching  this  pool  the 
road  divides;  one  part  of  it  mounts  the  hill,  follow- 
ing the  wall  to  the  Zion  Gate  on  the  south. 

Meanwhile,  here  is  the  ancient  tower  close  at 
hand.  Do  you  notice  that  the  lower  courses  of  stone 

1 Luke  xxii:3>6. 


[*»Nlflon  10.  Map  3. 


38  TRAVELLING  IN  THE  HOLY  LAND 

are  heavier,  rougher  and  evidently  more  ancient 
than  those  above?  If  we  could  look  more  minutely 
at  its  foundation  we  should  find  them  of  still  earlier 
workmanship.  Until  recently  it  was  generally  be- 
lieved that  David,  when  crowned  king  of  all  the 
Twelve  Tribes,  found  a fortress  here  in  the  hands 
of  the  Jebusites,  who  had  held  their  own  through 
two  centuries,  right  in  the  midst  of  the  conquering 
Israelites.  It  may  not  have  been  as  lofty  and  well 
built  as  this,  but,  if  on  this  spot,  it  was  protected  by 
that  deep  ravine  at  its  foot;  and  the  Jebusites  had 
such  confidence  in  the  strength  of  its  position  that 
they  taunted  David  by  placing  on  the  wall  “the  blind 
and  the  lame.”  1 Of  course  the  structure  we  see  to- 
day cannot  be  the  same  that  was  rebuilt  in  David’s 
time,  for  the  masonry  is  not  old  enough,  but  tradi- 
tion has  long  identified  it  with  his  name. 

The  best  recent  authorities,  however,  find  the  site 
of  the  Jebusite  castle  on  the  eastern  hill,  just  south 
of  the  temple  area;  but  the  story  of  David’s  storm- 
ing of  the  fortress  becomes  exceedingly  vivid,  as  we 
look  upon  these  old  walls. 

A new  chapter  in  Israel’s  history  opens  with 
David’s  accession.  He  found  the  Twelve  Tribes 
disorganized  almost  to  anarchy,  ground  into  the  dust 
by  foreign  oppression,  their  Tabernacle  destroyed, 
their  Ark  in  hiding,  their  priesthood  wanderers. 
David  unified  the  nation,  made  the  Philistines,  Am- 
monites, and  Arameans  their  subjects  rather  than 
their  masters,  carried  the  arms  of  Israel  to  Damas- 
cus, and  established  an  empire  at  least  twice  as 
large  as  the  territory  ruled  by  Saul.  And — what 
was  of  more  enduring  influence — he  reorganized  the 

1 II  Sam.  v:6-8;  I Chron.  xi.7. 


Position  10.  Map  3. 


JERUSALEM 


39 


system  of  worship,  established  the  ark  in  new  state, 
and  mightily  strengthened  the  religious  life  of  the 
people.  All  these  achievements  of  David  rise  to  our 
thought  as  we  gaze  at  the  massive  walls  of  this  old 
castle. 

But  David  is  not  the  only  one  whom  these  gray 
stones  call  up  from  the  past.  This  fortress  may 
have  been  the  official  residence  of  the  Roman  gov- 
ernor in  the  time  of  Christ ; the  evidence  is  well-nigh 
balanced  between  this  building  and  the  tower  of 
Antonia,  north  of  the  temple  enclosure.  It  may  be 
that  within  those  walls,  on  the  darkest  day  of  earth’s 
history,  our  Saviour  stood  in  chains  before  Pontius 
Pilate,  was  mocked  by  Roman  soldiers  and  scourged, 
and  sentenced  to  the  cross.1 

Over  this  very  road,  leading  up  to  the  city,  the 
pilgrims  of  old  walked,  singing  “the  songs  of  the 
ascents.”  Can  you  not  almost  see  a company  of 
these  worshippers  coming  up  the  hill,  and  as  they 
look  across  the  ravine  to  the  walls  and  the  castle, 
hear  them  chant,  “Our  feet  shall  stand  within  thy 
gate,  O Jerusalem!  Jerusalem  is  builded  as  a city 
that  is  compact  together;  whither  the  tribes  go  up, 
the  tribes  of  the  Lord,  unto  the  testimony  of  Israel, 
to  give  thanks  unto  the  name  of  the  Lord.”  2 

For  l'onltlon  11,  main  tour.  Her  page  43. 

* Let  us  now  walk  down  the  valley,  following  that  Beth- 
lehem road  before  us,  and  from  the  lower  embankment  of 
the  pool  look  back  up  the  valley  toward  the  city  walls  and 
the  new  tower.  Map  3 marks  our  standpoint  there  10a. 

Position  10a.  Gihon  cattle  market  and  Jerusalem’s  west 
wall  northeast  from  the  Bethlehem  road 

You  see,  skirting  the  ravine  on  the  right,  the  road  upon 
which  we  looked  down  from  our  position  on  the  tower. 

‘John  xviii:28.  8 Psalm  cxxii. 

# For  Supplementary  Tour  only. 


PoMltloiiM  10,  10a.  Mnp  3. 


40 


TRAVELLING  IN  THE  HOLY  LAND 


A grove  of  olive-trees  occupies  the  hillside,  and  beyond 
it  rises  the  old  wall — not  so  very  ancient,  since  it  dates 
from  the  great  Sultan  Suleiman,  in  the  middle  of  the  six- 
teenth century.  You  see  the  Tower  of  David,  with  the  cas- 
tellated roofs,  and  beyond  it  the  new  tower  over  the 
Jaffa  gate.  Again  call  to  mind  the  varied  hosts  that  have 
walked  or  ridden  upon  that  road.  Possibly,  Abraham  and 
his  little  army  walked  down  here  after  meeting  Melchize- 
dek1;  Canaanite  warriors  under  Melchizedek’s  successors; 
the  soldiers  of  Judah  and  Simeon  in  later  days.2  David’s 
heroes  may  have  marched  up  this  path  on  their  way  to 
storm  the  Jebusite  stronghold*;  countless  hosts  of  pil- 
grims singing  “psalms  of  degrees”  (or  ascents)  on  their 
way  up  to  the  Temple.4 

Do  you  observe  that  the  buildings  in  the  distance  at  the 
left  have  a distinctly  modern  look?  That  is  one  of  the 
tokens  of  the  new  Jerusalem  that  is  rising  outside  the 
walls  of  the  old.  The  last  forty  years  have  witnessed  a 
wonderful  growth  in  this  city.  Its  population  has  doubled, 
and  new  houses  have  arisen,  until  now  the  dwellers  out- 
side the  wall  are  more  numerous  than  those  within  it. 
Look  directly  before  us,  here  on  the  viaduct,  for  another 
sign  of  modernism — those  square  cans  of  kerosene  oil  on 
the  donkey’s  back  and  on  the  ground.  America  now 
sends  the  oil  that  lights  the  houses  of  Jerusalem. 

From  the  embankment  we  are  looking  up  the  Lower 
Pool  of  Gihon,  now  called  Birket  es  Sultan — the  Sul- 
tan’s Pool — from  the  name  of  its  builder,  the  Sultan 
Suleiman.  It  is  555  feet  long,  north  and  south,  and  220 
feet  wide  across  the  valley.  But  isn’t  a reservoir  an  un- 
usual place  for  the  holding  of  a cattle  market?  In  fact, 
the  pool  is  filled  for  only  a month  or  two  months  in  the 
year,  and,  as  the  water  runs  out,  its  upper  floor  is  used 
by  the  cattle-dealers  as  their  headquarters.  It  is  possible 
that,  if  we  could  look  directly  over  the  dam  on  which 
the  donkey  and  his  friends  are  standing,  we  might  find 
something  of  a pool  of  water  just  below:  but  a large  part 
of  the  reservoir  is  dry  for  nine  months  in  the  year.  If 
this  reservoir  were  repaired,  and  connected  with  a source 
of  supply,  it  would  contain  almost  water  enough  for  the 
entire  city,  but,  like  everything  else  under  the  Turkish 
rule,  it  is  left  in  ruins. 

By  the  way,  you  will  ask  where  the  Jerusalemites  of 


1 Genesis  xiv:i8-24.  3 II  Sam.  v:6-9. 

2 Judges  i : 1 -8.  4 Psalms  cxx  to  cxxxiv. 


Position  10*i.  Map  3. 


JERUSALEM 


41 


to-day,  a population  approaching  seventy  thousand,  obtain 
their  water?  Almost  exclusively  from  the  rain  on  the 
house-roofs,  which  is  carefully  garnered  in  cisterns,  though 
not  the  slightest  care  is  taken  by  the  native  inhabitants 
to  keep  it  from  contamination.  Wise  visitors  drink  no 
water  in  Jerusalem  unless  it  has  been  boiled  and  filtered. 
A dry  season  makes  water  very  scarce  in  the  modern  city, 
but  in  all  the  stories  of  ancient  sieges  there  is  no  mention 
of  water  lacking.  That  is  because  there  were  under- 
ground aqueducts  bringing  an  abundant  supply  from  dis- 
tant sources,  like  Solomon’s  Pools  beyond  Bethlehem. 

* Let  us  go  down  the  valley  still  farther,  cross  to  the 
Hill  of  Evil  Counsel,  and.  standing  at  the  foot  of  the  hill, 
look  across  the  Valley  of  Hinnom  toward  the  city  wall. 
Map  3 marks  our  position  10b,  and  indicates  by  V-lines 
the  reach  of  our  view. 

Position  10b.  Jerusalem,  from  across  the  Valley  of 
Hinnom  to  Olivet,  looking  northeast 

This  pile  of  rocks  at  our  feet  does  not  look  like  a ruin; 
and  it  is  not.  If  we  could  look  behind  us  we  should  see 
that  it  is  made  of  the  debris  of  a stone  quarry  in  the  side 
of  the  hill.  We  are  standing  just  at  the  foot  of  the  hill, 
where  it  is  said  that  Judas  Iscariot  met  the  emissaries  of 
the  chief  priests  and  made  his  bad  bargain  for  the  betrayal 
of  his  Lord.1  The  hill  before  us,  with  a few  gardens  upon 
its  sloping  side,  is  Mount  Zion.  You  can  see  the  southern 
wall  of  the  city  upon  its  summit.  You  notice  a sharp  turn 
in  the  wall,  where  it  slopes  down  into  a depression,  and 
beyond  the  depression  rises  again.  If  you  look  closely 
down  the  hillside  from  that  lowest  point  in  the  wall  you 
can  see  that  there  is  a slight  sign  of  another  valley.  That 
is  the  Valley  of  the  Tyropoeon,  or  “of  the  Cheesemakers,” 
once  much  more  distinctly  marked  than  it  is  now.  Jose- 
phus (A.  D.  90)  said  that  it  ran  like  the  horn  of  the  moon 
around  Mount  Zion,  forming  a division  in  the  city.  The 
third  valley,  the  Valley  of  the  Kedron,  can  be  distinctly 
seen,  and,  just  beyond  it,  on  the  side  of  the  Mount  of 
Olives,  the  modern  village  of  Siloam.  Between  Mount 
Zion  and  the  Mount  of  Olives  lies  Mount  Moriah,  where 
stood  of  old  the  Temple.*  Its  site  is  now  occupied  by 
the  so-called  Mosque  of  Omar,  properly  the  Dome  of  the 

1 Matt.  xxvi:i4.  * II  Chronicles  iii : 1. 

* For  Supplementary  Tour  only. 


PoNitlonH  10a,  10b.  Map  3. 


42 


TRAVELLING  IN  THE  HOLY  LAND 


Rock,  which  you  can  see  above  the  city  wall.  The  slope 
below  the  wall  outside  the  Temple,  a lower  spur  or  foot- 
hill of  Mount  Moriah,  was  anciently  known  as  Ophel.  On 
that  hill,  partly  outside  and  partly  inside  of  the  present 
wall,  stood  Solomon’s  palace,  with  its  ascent  leading  up 
to  the  House  of  the  Lord.1  Some  of  the  most  eminent 
archaeologists  believe  that  on  the  Ophel  hillside,  and  not 
on  Mount  Zion,  was  the  earliest  settlement  of  Jerusalem, 
with  David’s  castle  and  David’s  palace;  or,  rather,  that  on 
the  southern  side  of  Mount  Moriah  was  the  original  Zion, 
the  name  being  later  transferred  to  the  western  hill  when 
that  became  the  principal  section  of  the  city.  So  from  our 
present  point  of  view  we  see  the  three  principal  valleys — 
Hinnom,  Tyropoeon  and  the  Kedron;  and  the  three  prin- 
cipal hills — Zion,  Moriah  and  Olivet.  Just  a little  beyond 
our  line  of  vision  on  the  right  the  three  valleys  unite  and 
form  a great  ravine  leading  southward.  Can  you  trace 
three  roads  leading  across  the  Mount  of  Olives?  Over 
those  roads  the  Saviour  and  his  disciples  may  have  walked 
in  their  visits  from  Bethany  to  Jerusalem  and  on  their 
return.  We  shall  look  again  at  the  Mount  of  Olives,  its 
paths  and  its  localities,  where  we  can  see  them  more  dis- 
tinctly. 

* Let  us  walk  across  this  valley  and  follow  toward  the 
right  the  line  of  the  ancient  wall  at  the  foot  of  Zion  and 
Ophel,  to  a point  just  around  the  southeastern  corner  of 
the  ancient  city,  near  where  the  three  valleys,  Hinnom, 
Tyropoeon  and  Kedron  unite.  Here  on  the  side  of  Mount 
Ophel,  we  find  our  next  position.  Map  3 indicates  it  by 
the  number  10c. 

Position  ioc.  The  Pool  of  Siloam 

I wonder  if  that  path  where  the  woman  stands  is  the 
one  over  which  the  blind  man  felt  his  way  when  he  was 
sent  by  our  Lord  to  this  pool?  Do  you  suppose  that 
he  crept  down  those  rough  steps — a dangerous  passage 
for  one  without  eyes?  You  remember  the  story  as  told 
by  St.  John,1  how  Jesus  mixed  up  mud,  with  his  fingers 
placed  a patch  of  it  on  each  of  the  blind  man’s  eyes, 
and  then  said  to  him,  “Go  wash  in  the  Pool  of  Siloam.” 
How  pitiful  he  must  have  looked,  staff  in  hand,  picking 
his  path  through  the  streets  of  the  city!  “Here,  blind 
man,  let  me  wipe  off  those  spatters  of  dirt!”  “No;  leave 

*1  Kings  vii:i-8;  I Kings  x:s.  2 John  ixn-7. 

* For  Supplementary  Tour  only. 


Positions  10b,  10c.  Map  3. 


JERUSALEM 


43 


them  alone;  the  Master  put  them  there,  and  I am  going 
to  wash  them  off  in  the  Pool  of  Siloam.  Can  you  show 
me  the  way?”  That  was  his  cross,  his  confession  of 
Christ,  a confession  that  everyone  must  make  in  some 
way,  if  he  would  be  saved.  Can  you  not  see  him  slowly 
walking  down  that  path,  tapping  with  his  staff  the  rocks 
on  either  side  as  he  goes?  Look  at  him  clambering  down 
those  steep  stone  steps!  Now  he  has  reached  the  Pool. 
See  him  dipping  up  the  water  with  his  hands  and  washing 
off  those  brown  earth-stains  from  his  face!  Now  he  looks 
up  with  a startled,  amazed  expression.  A light  flashes 
from  those  eyeballs,  no  longer  white  as  of  old.  The  man 
can  see!  How  strange  the  new  sense  of  sight  must  have 
seemed  to  him!  No  doubt,  from  force  of  habit  he  shut 
his  eyes,  over  and  over  again,  and  felt  his  way  along 
the  path  as  he  had  used  to  do  before. 

But  are  we  sure  that  this  is  the  place  where  the  mir- 
acle was  wrought?  There  is  scarcely  any  doubt  as  to  the 
place.  From  very  remote  ages  this  has  been  the  Pool  of 
Siloam,  supplied  from  the  Virgin’s  Fountain  up  the  val- 
ley. This  wall  which  now  surrounds  it  was  built  three 
centuries  ago.  The  surroundings  in  ancient  times  were 
not  very  different  from  those  at  present,  except  that  this 
valley  was  more  cultivated  and  in  better  order;  and  in 
those  days  the  water  was  fresh  and  clean,  as  it  is  not 
now. 

The  hills  in  the  background  are  Mount  Zion  on  the 
left  and  the  Mount  of  Olives  on  the  right.  Between  these 
you  catch  a glimpse  of  Ophel  at  its  lower  point. 

From  Position  io  we  looked  down  the  western 
valley  from  the  new  tower  by  the  Jaffa  Gate.  Now, 
having  passed  down  the  Valley  of  Hinnom  to  its 
end,  where  the  three  valleys — Hinnom,  Tyropceon 
and  Kedron — are  united,  we  will  pause  near  that 
place  at  the  foot  of  the  Hill  of  Evil  Counsel,  and 
take  our  next  view. 

Position  ii.  The  Valley  of  the  Kedron  and  Village 
of  Siloam 

We  are  now  looking  up  the  Kedron  Valley.  Do 
you  see  again,  on  the  extreme  left,  a bell-like  dome, 

INimHIuiim  10c,  11.  Map  3. 


44  TRAVELLING  IN  THE  IIOLY  LAND 

looming  far  on  high?  That  is  the  Mosque  el-Aksa. 
The  wall  in  front  of  it  is  at  once  the  wall  of  the  city 
and  also  of  the  Temple  enclosure,  at  its  southeastern 
corner,  where  it  rises  highest  above  the  valley.  Two 
hillsides  are  standing  prominently  before  us.  That 
on  the  right  is  the  southern  peak  of  the  Mount  of 
Olives,  called  the  Mount  of  Offense.  Can  you  imag- 
ine that  up  there,  where  the  little  houses  now  cling 
to  the  cliff  and  form  the  village  of  Siloam,  is  the 
spot  where  King  Solomon  built  a temple  of  idols, 
right  in  full  view  of  the  Lord’s  House  on  Mount 
Moriah? 1 No  wonder  that  it  bears  the  name  Mount 
of  Offense,  since  such  abominable  rites  were  cele- 
brated upon  its  summit.  The  hill  on  the  left  is  also 
connected  with  Solomon’s  memory,  for  it  is  the  dis- 
trict called  Ophel,  a spur  of  Mount  Moriah ; and  on 
yonder  slope  Solomon  built  his  palace  adjoining  the 
Temple.2  Can  you  call  up  those  buildings,  Solo- 
mon’s “house  of  the  forest  of  Lebanon;”  his  Tem- 
ple, where  the  Dome  of  the  Rock  now  stands,  and 
his  idol  shrine — as  you  look  at  these  hills  on  either 
side?  And  the  valley  itself,  almost  at  our  feet,  is 
the  very  place  where  Solomon  was  crowned  king,:i 
by  his  father  David’s  command ; for  this  is  the  point 
where  the  two  valleys,  Hinnom  from  which  we  have 
come,  and  the  Valley  of  Kedron,  meet,  as  you  will 
find  them  on  the  map,  one  being  on  the  southwest, 
the  other  on  the  east  of  the  city.  What  a strange 
character  was  Solomon — wisest  and  most  foolish  of 
men — uttering  sagacious  proverbs  and  living  a life 
of  lust  and  sin  ; making  his  city  and  his  empire  mag- 
nificent, yet  laying  such  burdens  of  taxes  upon  his 


1 I Kings  xin-13.  "I  Kings  K32-40. 

2 I Kings  vii:i-i2;  I Kings  x.4,  5. 


Position  11.  Map 


JERUSALEM 


45 


people  as  to  drive  them  into  revolution  building 
the  house  of  God  and  rearing  a house  of  idols  in 
sight  of  it.  His  reign  has  been  called  the  golden 
age ; we  might  rather  call  it  the  gilded  age  of  Israel, 
for  under  all  its  splendor  was  decay. 

Now  look  as  far  as  you  can  up  the  valley.  Just 
in  the  gorge,  between  Moriah  and  Olivet,  do  you  see 
a little  pointed  dome?  That  is  the  so-called  “tomb 
of  Absalom”  in  the  King’s  Dale.2  Remember,  too, 
that  we  are  standing  at  the  foot  of  the  Hill  of  Evil 
Counsel,  near  the  Field  of  Blood,  bought  with  the 
money  paid  for  the  betrayal  of  Jesus.  Solomon, 
Absalom,  Iscariot, — these  are  three  men  whom 
these  ravines  bring  to  mind! 

Where  is  the  brook  Kedron,  which  our  map  indi- 
cates as  winding  down  the  valley?  It  flows  on  the 
surface  for  only  a few  weeks  after  the  spring  rains; 
the  rest  of  the  year  it  percolates  far  underground, 
and  finds  a channel  to  the  Dead  Sea,  twenty  miles 
away. 

For  I*ONltlon  12,  main  tour,  nrr  pafce  47. 


* We  will  walk  up  the  valley  of  the  Kedron,  to  a place 
just  beyond  the  village  of  Siloam,  marked  na  on  Map 
3.  From  that  spot  on  the  Mount  of  Olives  we  will  look 
across  the  valley,  over  the  space  between  the  two  long, 
green  lines,  obtaining  another  view  of  the  city. 

Position  11a.  Jerusalem,  beautiful  for  situation,  from 
the  southeast,  showing  the  Temple  site 

Looking  over  these  stone  walls  and  across  the  Kedron 
Valley,  let  us  fix  our  eyes  upon  the  corner  of  the  wall  di- 
rectly before  us.  On  the  left  the  wall  runs  west  for  some 
distance,  then  southward;  on  the  right  it  runs  northward. 
That  open  square  of  which  the  wall  forms  two  sides  is 
the  Haram-es-Sherif,  or  “Noble  Sanctuary,”  covering  in 

1 I Kings  xii:3*4.  * For  Supplementary  Tour  only. 

* 11  Sam.  xviiiriS. 

Positions  11,  1 In.  Map  3. 


46 


TRAVELLING  IN  THE  HOLY  LAND 


part  the  area  occupied  in  ancient  times  by  the  Temple  and 
its  courts.  You  see  a large  dome  surmounting  an  octag- 
onal building  in  the  middle  of  the  square.  That  is  the 
Dome  of  the  Rock,  generally  called  “the  Mosque  of 
Omar,”  but  wrongly,  for  it  was  not  built  by  the  Caliph 
Omar,  and,  strictly  speaking,  it  is  not  a mosque.  But  it 
is  a building  of  surpassing  interest,  for  directly  under  that 
dome  is  the  great  slanting  rock  on  which  stood  the  altar 
in  the  Temple  of  old.1  Notice  also  another  dome  just  in- 
side the  southern  wall  of  the  enclosure.  That  is  over  the 
Mosque  el-Aksa,  which  we  shall  visit  later.  Beyond  the 
two  buildings  already  noted  you  can  see  the  wall  on  the 
other  and  western  side  of  the  square  running  north  and 
south.  Follow  that  inner  wall  to  the  right  and  you  find 
a tower  or  minaret  beside  a large  building.  That  is  the 
Turkish  governor’s  castle,  on  the  site  of  the  ancient  tower 
of  Antonia.  It  is  the  traditional  place  of  Pilate’s  Prae- 
torium,  where  Jesus  stood  before  Pilate  and  was  con- 
demned to  death,2  and  where  also  Paul  was  taken  for 
refuge  when  he  had  been  seized  by  the  Jews  in  the  Tem- 
ple.3 You  see  how  the  building  overlooks  the  Temple 
square:  from  the  stairs  which  anciently  led  up  from  the 
Temple  court  to  that  tower  Paul  made  his  address  to  the 
people.4 

Now  let  us  note  just  a few  places  in  the  city  beyond  the 
Temple  area.  Looking  over  that  group  of  cypress  trees 
you  see  a tower,  more  modern  in  appearance  than  most 
of  the  buildings:  that  marks  part  of  the  Muristan,  in  the 
middle  ages  the  headquarters  of  the  Knights  of  St.  John, 
a Christian  order  of  soldiers  organized  to  defend  the  city 
from  the  Saracens.  Look  closely  to  the  right  of  the  Mu- 
ristan, and  a little  beyond  it:  can  you  see  two  domes  side 
by  side?  Those  surmount  the  Church  of  the  Holy  Sepul- 
chre, the  traditional  place  of  the  cross  and  the  tomb  of 
Jesus.  The  spire  beyond  them  belongs  to  a hospice,  or 
refuge  for  pilgrims  of  the  Latin  Church.  We  shall  look 
more  closely  at  those  buildings  later,  but  it  is  well  to  note 
their  locations  and  their  relations  to  each  other. 

Now,  looking  outside  the  city  wall,  you  see  two  roads. 
One  follows  the  eastern  wall  quite  closely.  You  have 
noticed  many  white  dots  beside  the  road?  Those  are 
Mohammedan  tombs;  and  they  are  deemed  exceedingly 
sacred,  for  Mohammedans  from  all  over  the  Orient  come 

1 II  Chron.  iii:i.  3 Acts  XXL27-34. 

•John  xviii:28,  29.  4Actsxxi:40. 


Position  11a.  Map  3. 


JERUSALEM 


47 


here  to  die  and  be  buried  just  as  near  that  wall  as  possi- 
ble, believing  that  in  this  spot  the  resurrection  of  the  just 
will  take  place.  The  other  road  turns  down  the  hill  into 
the  valley  of  the  Kedron.  It  would  lead,  if  we  could  fol- 
low it,  past  the  Garden  of  Gethsemane  and  then  up  the 
Mount  of  Olives. 


If  we  go  across  the  Kedron  Valley  and  stand  on  a 
path  just  below  the  city  wall,  quite  near  where  the 
wall  turns  the  corner,  we  shall  be  able  to  see  still 
more  things  of  interest  in  the  valley.  Consult  Map 
3,  where  our  standpoint  is  marked  12,  and  the  long 
lines  diverging  from  12  show  that  we  are  to  look 
northeast  toward  another  part  of  the  long  ridge  of 
Olivet. 

Position  12.  Tombs  of  the  Prophets  in  the  King’s 

Dale,  Valley  of  Kedron 

How  steep  the  side  of  Mount  Moriah  is  at  this 
point!  It  is  almost  a precipice  down  to  the  Kedron 
Valley,  whose  bed  is  out  of  sight  far  below.  You 
recognize  from  the  map  that  the  rocky  hillside  be- 
fore us  is  the  Mount  of  Olives.  Those  white  stones 
in  irregular  rows  are  Jewish  tombs.  All  around 
Jerusalem,  in  every  direction,  are  vast  cemeteries, 
where  innumerable  multitudes  lie  buried.  Jews  will 
journey  to  Jerusalem  from  every  land  of  earth,  and 
will  pay  large  sums  for  burial-places  in  this  valley ; 
they  believe  that  the  resurrection  will  begin  here, 
and  that  those  who  rise  from  their  graves  on  these 
hillsides  have  a sure  passport  to  heaven.  Then,  too, 
they  count  the  ground  all  the  more  sacred  on  ac- 
count of  the  prophets  who  lie,  as  they  believe,  buried 
among  their  own  graves.  You  see  three  tombs 
standing  prominently.  They  are  all  hewn  out  of  the 

l*OMltlonM  lln,  12.  Map  3. 


48 


TRAVELLING  IN  THE  HOLY  LAND 


native  rock,  just  as  it  lies.  That  on  the  right,  in  a 
recess,  is  called  the  tomb  of  Zacharias,  and  com- 
memorates the  prophet  who  was  slain  “between  the 
temple  and  the  altar.”  1 That  excavation  with  pillars 
at  its  door  is  said  to  be  the  tomb  of  St.  James,  the 
Lord’s  brother,2  who  was  martyred  in  the  precincts 
of  the  Temple,  about  A.D.  68,  revered  alike  by  Jews 
and  Christians.  That  on  the  left  is  Absalom’s  tomb 
or  pillar,3  which  we  saw  awhile  ago  from  afar  down 
the  valley.  The  lower  part  of  this  is  one  stone, 
hewn  in  situ,  and  hollowed  out  within : the  conical 
summit  is  composed  of  blocks  joined  together.  No- 
tice how  bushes  have  planted  themselves  in  the 
crevices.  Can  you  see  that  it  is  much  more  damaged 
and  broken  than  the  tomb  of  Zacharias?  That  is 
because  every  Jew  who  passes  by  throws  a stone  at 
it,  to  testify  his  detestation  of  David’s  ungrateful 
son.  It  must  be  admitted  that  there  is  no  reason 
except  tradition  for  accepting  any  of  these  names ; 
and  the  tradition  itself  is  not  more  than  a thousand 
years  old. 

You  see  that  there  are  a few  olive  trees  here  and 
there  on  the  rocky  slope ; less  than  two  thousand 
years  ago  our  Lord  and  his  apostles  saw  this  hill 
terraced  throughout  with  olive  orchards  and  vine- 
yards. Look  closely,  and  you  can  trace  three  paths 
leading  over  the  Mount  of  Olives.  That  peculiar 
marble  building  on  the  side  of  the  hill  looks  out  of 
place  in  this  old  land,  does  it  not?  It  is  a Russian 
church,  as  one  may  suppose,  from  its  style  of  archi- 
tecture. Up  the  path  on  the  left  of  that  church,  and 
over  the  depression  in  the  hill,  went  King  David 


1 Matt.  xxiii:35. 

2 Galatians  i : 19 ; Janies  i:i. 

Position  12.  Mnp  3. 


8 II  Samuel  xviii:i8. 


JERUSALEM 


49 


once,  in  sorrow,  flying  from  his  son  Absalom.1  And 
over  one  of  the  paths — we  know  not  which — David’s 
greater  descendant  walked  on  that  day  when  he  left 
the  Temple  forever;  from  yonder  hill-top  he  looked 
upon  Jerusalem  and  foretold  the  doom  gathering 
over  it.2 

This  path  in  which  we  are  standing  follows  the 
eastern  wall  of  the  city  and  of  the  Temple.  Trace 
it  on  Map  4 along  the  wall  and  you  come  to  the 
Golden  Gate.  There  we  shall  stand  next,  and  look 
directly  east,  down  upon  the  Garden  of  Gethsemane ; 
beyond  it  we  shall  obtain  another  view  of  the  Mount 
of  Olives.  The  spot  from  which  we  are  to  look  off 
is  marked  13  on  Map  3,  where  our  eastward  out- 
look is  definitely  marked  by  diverging  lines. 

Position  13.  Garden  of  Gethsemane  and  Mount  of 
Olives  from  the  eastern  wall 

That  Russian  church  again  projects  itself  into  our 
view  on  the  hillside.  The  pointed  tower  on  the  hill- 
top belongs  to  a Russian  building,  crowning  the 
Mount  of  Olives  at  its  highest  point, — a prominent 
object  in  the  landscape  from  many  distant  points. 
The  other  tower,  at  the  right  and  farther  away,  be- 
longs to  a Moslem  building.  Look  at  those  little 
domes,  poised  like  Oriental  turbans  on  the  minarets! 
Those  same  three  roads  over  the  Mount  of  Olives, 
here  they  are  again ; that  on  the  left  is  the  road 
from  Jerusalem  to  Jericho,  going  down  hill  all  the 
way  after  it  has  passed  yonder  mountain.  That  is 
the  path  by  which  the  man  journeyed  who  fell 
among  thieves  in  the  wilderness  beyond,3  and  by 

3 Luke  x:3o. 


1 II  Sam.  xv:23-3o. 

2 Matt,  xxivn-3. 


Volition*  12,  13.  Map  3. 


50  TRAVELLING  IN  THE  HOLY  LAND 

which  David  went  sorrowfully  when  he  escaped 
from  Absalom.1  The  next  road  going  over  the 
Mount,  farther  to  the  right,  is  the  most  direct, 
though  the  steepest,  road  to  Bethany.  The  lower 
road,  which  runs  sharply  to  the  right,  may  also  be 
the  one  over  which  Christ  rode  when  he  entered  the 
city  in  triumph  during  the  week  of  the  Passion,  only 
five  days  before  his  crucifixion.2  Try  to  call  up  that 
event,  for  it  certainly  occurred  on  this  mountainside, 
when  palms  were  waving  above,  garments  were 
strewn  below,  and  hosannas  rent  the  air.  The  two- 
story  building  at  the  fork  of  the  roads,  near  the  foot 
of  the  hill,  at  the  left,  is  a private  house  built  and 
owned  by  a wealthy  Russian,  a member  of  the  Greek 
church.  The  building  on  the  brow  of  the  hill  at  the 
left  also  belongs  to  a Russian  owner.  It  is  very 
difficult  for  Christians  to  secure  titles  to  real  estate 
here,  but  wealth  and  political  influence  together 
sometimes  accomplish  it. 

Now  look  at  that  enclosed  garden  where  the  three 
roads  unite,  where  tall  cypress  trees  rise,  and  a few 
olive  trees  grow  in  the  further  corner.  That  is  the 
traditional  Garden  of  Gethsemane,  where,  only  four 
days  after  the  hosannas  rang,  our  Saviour  bowed  in 
solitary  prayer.3  These  aged  olive  trees  may  be  the 
descendants  of  those  whose  “little  gray  leaves” 
rustled  on  that  night,  as  if  in  sympathy  with  the 
suffering  Saviour.4  Even  though  there  is  a possi- 
bility of  doubt  as  to  whether  those  enclosed  trees 
stand  on  the  very  place  where  He  suffered  alone 
while  the  disciples  slept,  still  we  know  that  the  place 
cannot  be  more  than  a few  rods  from  the  spot 

1 II  Sam.  xv:23*3o.  3 Matt.  xxvi:36. 

2 Matt,  xxin-12. 

* See  A Ballad  of  Trees  and  the  Master,  by  Sidney  Lanier. 


Position  13.  Map  3. 


GARDEN  OF  GETKSEMANE 


51 


where  those  trees  stand.  We  know  it  was  down  in 
this  valley  that  Jesus  came  on  that  last  night,  and 
probably  to  this  very  part  of  it  just  before  us.  It 
will  do  us  good  to  come  and  stand  here  many  times. 

Let  us  go  down  the  hill,  follow  the  path  that 
crosses  the  valley  and  enter  that  sacred  Garden. 

Position  14.  Ancient  olive  trees,  Garden  of  Geth- 
semane 

We  are  now  looking  westward  across  the  valley  of 
the  Kedron.  You  see  the  eastern  wall  of  the  old 
Temple  area,  and  a low  tower  with  two  closed 
arches  under  it.  That  is  the  Golden  Gate,  in  front 
of  which  we  were  standing  at  Position  13.  The  gate 
is  closed  now,  although  it  was  once  a much-used 
entrance  to  the  Haram-es-Sherif  or  Noble  Sanctuary 
beyond.  Mohammedans  say  that  a prediction  was 
made  centuries  ago  of  a conqueror-— not  a Mussul- 
man— who  will  at  some  time  enter  the  city  by  that 
gate,  and  take  possession.  In  order  to  postpone  the 
evil  day  as  long  as  possible,  they  have  closed  the 
gate  and  filled  up  the  wall. 

We  are  now  in  the  traditional  Garden  of  Geth- 
semane,  and  it  is  not  impossible  that  the  tradition  is 
authentic.  Jesus  and  his  disciples  may  have  walked 
from  the  upper  room  on  Mount  Zion  through  the 
Temple  grounds,  as  at  the  Passover  season  it  was 
lighted  and  open  all  night.  They  perhaps  passed 
through  that  now-closed  Golden  Gate,  and  walked 
down  into  the  valley,  finding  this  garden  at  the  foot 
of  the  Mount  of  Olives,  just  beside  all  three  of  the 
roads  leading  over  the  hill  to  Bethany.  Look  at 
that  ancient  olive  tree  just  before  us!  Although  the 


’oMitluu.M  12,  14.  Mup  2. 


5 2 TRAVELLING  IN  THE  HOLY  LAND 

olive  lives  to  a great  age,  it  can  hardly  be  nineteen 
hundred  years  old ; moreover,  we  are  told  that  in  the 
siege  of  Jerusalem,  A.D.  70,  the  Romans  cut  down 
all  the  trees  on  Olivet.  But  from  the  roots  of  an 
older  tree  on  that  spot  this  tree  may  have  grown  up. 
Near  this  very  ground  and  among  trees  like  these, 
Jesus  bowed  in  prayer  on  the  night  before  the  cross.1 
Within  these  walls,  perhaps,  he  was  kissed  by  Judas 
and  led  away  to  his  trial  and  his  death.2  Can  you 
not  with  the  mind’s  eye  see  him  kneeling  there  and 
saying,  Not  my  will,  but  thine  be  done ? Can  you 
not  see  the  three  sleeping  disciples  by  the  gate  yon- 
der? Can  you  not  almost  hear  the  tread  of  the 
armed  company  led  by  Judas,  walking  these  paths? 
How  real  the  story  becomes  when  we  look  at  the 
spot  near  which  it  took  place ! 

As  we  leave  this  sacred  garden,  close  beside  its 
entrance  we  meet  a group  most  repulsive,  but  neces- 
sary for  us  to  look  upon,  if  we  would  understand 
many  passages  in  both  the  Old  Testament  and  the 
New. 

Position  15.  “Unclean!  Unclean !”  Wretched 
lepers  outside  Jerusalem 

Can  you  endure  to  look  at  those  miserable  people, 
pleading  for  alms  from  the  passers-by?  There  are 
generally  forty  or  fifty  of  them  outside  the  city. 
Look  at  the  stumps  of  hands  from  which  the  fingers 
have  dropped  off!  See  those  twisted  and  deformed 
feet ! There  is  a mystery  about  this  terrible  malady, 
which  has  not  yet  been  fathomed.  No  one  knows 
its  origin.  It  comes  upon  its  victims  through  a 

1 Matt  xxvi  136.  2 Matt,  xxvi  147-49. 


Positions  14,  15.  Map  3. 


LEPERS 


53 


strange  law  of  heredity,  which  will  leap  over  sev- 
eral generations,  and  then  break  out  anew ; but 
there  are  cases  which  have  no  traceable  connection 
with  any  previous  leprosy.  Wherever  we  see  it  in 
this  land,  it  takes  us  back  to  the  old  Bible  times. 

And  we  see  it  often,  for  lepers  are  to  be  found  in 
nearly  every  large  city.  Here  by  the  Garden  of 
Gethsemane  a number  of  them  are  gathered ; and 
there  is  a gate  on  the  south  of  the  Jerusalem  wall 
where  they  congregate. 

These  three  lepers  are  like  the  ten  whom  Jesus 
met ; 1 they  may  beg  for  help  in  horrible,  unintel- 
ligible sounds — for  the  disease  rots  the  inner  as  well 
as  the  outer  organs — but  they  never  attempt  to 
touch  the  passer.  They  are  shut  out  of  cities,  and 
live  by  themselves  in  loathsome  communities,2 
where  leprous  women  have  children,  in  infancy  fair 
as  others,  but  the  terrible  curse  is  upon  them  and 
is  certain  to  develop  later.  Perhaps  the  strangest 
phase  of  the  disease  is  that  it  is  almost  painless. 
Dreadful  as  are  the  sores  on  a leper’s  body,  he 
scarcely  feels  them. 

What  a picture  all  this  is  of  that  other,  deeper, 
deadlier  disease  of  sin,  a disease  so  insidious  that 
it  is  hard  for  the  sinner  to  believe  in  his  own  guilt, 
ready  as  he  is  to  see  the  same  symptoms  in  others; 
a disease  which  no  human  power  can  cure,  or  even 
arrest;  a disease  which  when  it  is  finished  brings 
forth  death  ;3  a disease  which  can  be  reached  and 
healed  alone  by  the  transforming  touch  of  the  Son 
of  God! 

1 Luke  xvii:i2-ig.  s James  L15. 

u II  Kings  vii  13. 


Vsitioti  15.  Mup  3. 


54  TRAVELLING  IN  THE  HOLY  LAND 

We  will  walk  up  the  Mount  of  Olives,  and  from 
a point  near  its  summit,  marked  16  on  our  Jerusa- 
lem map,  look  due  west  upon  the  city.  If  we  take 
a minute  to  study  the  map  and  to  notice  just  what 
part  of  the  city  is  included  between  the  two  lines 
spreading  from  16,  we  know  what  part  we  are  to 
see. 

Position  1 6.  Jerusalem,  the  City  of  the  Great  King, 
from  the  Mount  of  Olives 

We  are  looking  down  the  slope  of  the  Mount  of 
Olives.  You  can  see  here  and  there  the  traces  of 
terraces,  once  cultivated,  but  now  neglected,  and 
bearing  only  a sparse  vegetation.  At  the  foot  of 
the  hill  we  discern  the  cypress  trees  and  olive  trees 
in  the  Garden  of  Gethsemane;  and  beyond  it,  on 
the  slope  of  Mount  Moriah,  more  terraces  and  more 
olive  trees,  better  cultivated.  How  plainly  we  see 
now  the  innumerable  gravestones  which  line  the 
hill  outside  the  wall ! There  we  observe  again  the 
closed  Golden  Gate,  and  beyond  it  the  open  square 
in  which  rises  the  Dome  of  the  Rock.  Notice  that 
the  platform  on  which  the  Dome  stands  is  much 
higher  than  the  section  to  the  right  of  it,  higher 
even  than  the  wall  in  front  of  it.  Before  the  Dome 
stands  a colonnade,  and  around  it  are  little  domed 
structures, — these  are  fountains  and  places  for 
prayer.  On  the  right-hand  corner  of  the  square  you 
see  again  the  Governor’s  Palace,  once  the  Tower  of 
Antonia.  Near  the  middle  of  the  city  the  newly 
restored  church  of  St.  John  is  conspicuous,  and  back 
of  it  the  tower  of  the  Muristan. 

But  after  all  we  return  to  the  Dome  of  the  Rock 
and  the  platform  around  it.  How  much  of  sacred 


Position  16.  Map  3. 


JERUSALEM  FROM  MOUNT  OF  OLIVES 


00 


history  clusters  around  that  rocky  hill ! On  that 
plateau,  perhaps  on  the  very  rock  under  that  dome, 
Abraham  laid  his  son  Isaac  upon  the  altar,  and  held 
above  him  for  one  awful  moment  the  glittering  sac- 
rificial knife.1  There,  a thousand  years  later,  was 
Araunah’s  threshing  floor,  which  David  bought  for 
an  altar-place,  consecrated  for  all  time  by  the  Tem- 
ple that  rose  in  front  of  it.2  Before  that  altar  Solo- 
mon stood,3  and  Hezekiah  prayed,4  and  Isaiah  be- 
held his  glorious  vision.5  Fifty  years  after  the 
Temple  fell  under  the  fierce  warriors  of  Nebuch- 
adnezzar, the  returning  exiles  and  surviving  people 
of  the  land  scraped  away  the  dust  and  ashes  from 
those  rocks,  and.  began  the  second  Temple,6  less 
splendid  than  the  first,  but  greater  in  glory,  because 
within  its  walls  appeared  the  Deliverer  of  Israel,  the 
Redeemer  of  the  world.7  The  view  before  us  now 
was  the  view  of  Jerusalem  when  Jesus  wept  over 
it  from  this  very  mountain  ;8  but  we  look  upon 
Jerusalem  in  her  fall,  and  he  looked  upon  her  in  her 
glory.  In  place  of  yonder  octagonal  building,  in 
your  thought  rear  the  lofty  fagade  of  Herod’s  Tem- 
ple, with  gilded  roof.  Above  yonder  wall  in  front 
of  us,  lift  up  Solomon’s  Porch,9  a goodly  colonnade, 
open  to  the  breezes,  but  sheltered  from  the  sun ; 
open  that  closed  Golden  Gate,  and  let  a stream  of 
worshippers  be  seen  ascending  its  marble  staircase ; 
look  at  the  cloud  of  smoke  arising  from  the  altar, 
touched  with  silvery  incense — then  you  may  have 
some  conception  of  the  view  that  rose  before  the 

1 Genesis  xxii:i-i2.  8 Ezra  iii:i-3. 

2 II  Sam.  xxiv:i5-25.  7 Haggai  ii:g. 

8 II  Chron.  vi:i2,  13.  8 Luke  xix:4i. 

4 II  Kings  xix:i-i5.  *John  x:23;  Acts  v:i 2. 

1 Isa.  vin-7. 


'osition  1G.  Map  3. 


56  TRAVELLING  IN  THE  HOLY  LAND 

eyes  of  Christ  and  his  apostles,  as  they  viewed  the 
same  hill  upon  which  we  are  looking. 

We  will  descend  the  Mount  of  Olives  a little 
more  than  half-way,  and  from  one  of  the  terraces 
just  above  the  Garden  of  Gethsemane  take  our  next 
view.  Map  3 marks  the  spot  17. 

Position  17.  Gethsemane  road  to  St.  Stephen’s  Gate, 
thronged  with  pilgrims ; west  from  Olivet  to 
Jerusalem 

We  are  looking  across  the  valley  of  the  Kedron 
toward  the  eastern  wall  of  the  city,  just  north  of 
the  Haram  enclosure,  or  old  Temple  area.  You  can 
see  a long  sweep  of  the  eastern  wall,  with  its 
towers  here  and  there.  There  is  every  reason  to 
believe  that  the  wall  before  us  stands  upon  the 
foundation  and  follows  the  line  of  the  wall  that  was 
on  this  side  of  the  city  in  the  time  of  Christ.  This 
view  of  the  valley  and  the  city  must  have  been  seen 
often  by  our  Lord.  You  note  that  in  one  place  the 
descent  into  the  valley  is  very  steep,  forming  a 
precipice,  and  on  that  height  rises  a little  knoll.  On 
the  knoll  there  is  a narrow  gate,  scarcely  to  be  seen 
at  our  present  distance.  It  is  called  St.  Stephen’s 
Gate,  from  a tradition  that  there  the  first  Christian 
martyr  was  dragged  out  of  the  city,  thrown  down 
the  precipice,  and  then  covered  with  stones.1  Can 
you  not  imagine  the  scene  as  you  look  at  that  spot? 
And  can  you  not  almost  see  the  young  man  Saul 
standing  there,  holding  the  garments  of  the  men 
who  are  hurling  stones  down  over  that  precipice? 
That  gate  is  just  north  of  the  Temple  enclosure, 

1 Acts  vii:54-6o. 


Positions  1G,  17.  Map  3. 


JERUSALEM  FROM  MOUNT  OF  OLIVES 


57 


and  through  it  a crowd  hurrying  away  with  such  a 
purpose  would  pass. 

The  gate  has  another  name — Bab  Sitti  Mariam 
(St.  Mary’s  Gate),  from  a tradition  that  near  it 
Mary,  the  Mother  of  our  Lord,  witnessed  the  death 
of  Stephen.  Look  over  the  shoulder  of  this  man  in 
Oriental  garb  nearest  us,  and  you  see  down  in  the 
valley  a small  square  building.  According  to  one 
tradition,  that  is  the  tomb  of  Mary;  another  report 
is  that  she  was  taken  by  St.  John  to  Ephesus,  and 
died  there.  We  see  just  below  us  the  roof  of  a 
house  occupied  by  a Russian  resident — the  same 
house  which  we  saw  before  from  Position  13.  Just 
beyond  the  row  of  cypress  trees  in  front  of  that 
house  are  two  taller  trees ; those  stand  in  the  Gar- 
den of  Gethsemane.  Look  at  that  procession  of 
pilgrims  who  have  come  out  of  the  city  through  St. 
Stephen’s  Gate!  It  would  not  require  much  imag- 
ination to  see  in  them  the  great  multitude  that  (ac- 
cording to  John’s  gospel)  went  forth  out  of  the  city 
waving  palm  branches,  to  meet  Jesus  on  his  tri- 
umphal entry.1 

For  Position  18,  main  tour,  see  puge  59. 


*We  will  descend  the  mountain,  cross  the  valley,  and, 
near  St.  Stephen’s  Gate,  look  at  another  crowd  of  pilgrims 
and  at  the  gate  itself. 

Position  17a.  St.  Stephen’s  Gate,  eastern  doorway  of 
Jerusalem,  from  without 

Now  that  we  look  closely  at  this  marching  multitude 
we  perceive  that  it  consists,  not  of  Christians,  but  of  Mo- 
hammedans. They  carry  the  Turkish  flag,  and  they  wear 
the  fez  cap  or  the  turban.  They  are  going  to  Neby  Musa, 
a place  about  eight  miles  southeast  of  Jerusalem.  The 

1 John  xii:  12-14.  * For  Supplementary  Tour  only. 


Positions  17,  17a.  Map  3. 


5» 


TRAVELLING  IN  THE  HOLY  LAND 


name  means  “mountain  of  Moses.”  Mohammedans  believe 
that  the  great  legislator  and  prophet  lies  buried  there,  not- 
withstanding the  Scripture  statement  that  he  was  buried 
in  the  land  of  Moab,  and  that  “no  man  knoweth  of  his  se- 
pulcher.” 1 Every  year,  at  our  Easter  time,  a great  pil- 
grimage is  made  from  Jerusalem  to  that  place,  drawing 
thousands  of  Mussulmans  to  this  vicinity;  some  say  the 
custom  was  planned  as  a counterpoise  to  that  of  Christian 
pilgrims  who  come  at  Easter  time  to  visit  holy  places  in 
and  around  the  city.  Even  though  a non-Christian  pro- 
cession, it  may  remind  us  of  the  multitudes  who  went 
forth  on  Palm  Sunday  from  the  city,  perhaps  from  that 
gate,  or  from  the  Golden  Gate  beyond  our  view  on  the 
left,  to  meet  Jesus. 

We  can  look  through  the  gate,  narrow  as  it  is,  and  see 
the  street  inside  the  city  wall.  Ancient  gates  were  pur- 
posely made  narrow;  the  first  requisite  in  planning  a city’s 
wall  and  gates  was  not  convenience,  but  defense  against 
enemies.  Small  as  it  is,  this  is  the  only  entrance  to  the 
city  through  its  eastern  wall. 

Had  you  noticed  on  the  left,  shaded  by  a canopy,  the 
tables  where  cooked  food  is  for  sale?  Such  stands  are  to 
be  found  beside  every  thoroughfare.  Many  people  rarely 
make  a fire  in  their  homes,  but  depend  upon  shops  like 
these  for  table  supplies.  And  they  generally  buy  at  one 
time  only  enough,  even  of  the  commonest  food,  for  one 
day.  You  remember  the  Saviour’s  illustration  of  a man 
coming  to  his  neighbor’s  house  at  night  for  food  to  set 
before  a guest  who  has  come  unexpectedly.2 


We  will  pass  through  that  gate  and  enter  the  city. 

Find  on  the  map  of  Jerusalem  (Map  4),  the 
Haram  enclosure,  which  we  have  already  learned 
covers  the  site  of  Solomon’s  Temple.  At  its  north- 
western corner  notice  the  Pasha’s  residence,  which 
occupies  the  spot  where  once  the  Tower  of  Antonia 
stood,  just  north  of  the  Temple.  From  that  point 
(marked  with  a red  18)  we  shall  look  at  the  finest 
ancient  building  in  the  city — for  that  matter,  the 
only  fine  ancient  building  in  the  land. 

1 Deut.  xxxiv:s,  6.  2 Luke  xi:s*8. 


Positions  17a,  18.  Map  3. 


DOME  OF  THE  ROCK 


59 


Position  1 8.  The  Dome  of  the  Rock,  site  of  Solo- 
mon’s Temple 

We  are  facing  southeast.  Think  for  a moment 
where  we  are,  and  on  what  we  are  looking!  That 
mass  of  rock  at  our  feet  is  the  native  rock  of  Mount 
Moriah,  just  as  David  saw  it  when  he  walked  over 
this  hill  from  Mount  Zion  in  order  to  build  his 
altar.1  That  octagonal  building  yonder  is  the  Dome 
of  the  Rock,  which  covers  the  site  of  Solomon’s 
sacrificial  altar.2  You  notice  that  it  is  of  two  colors, 
light  and  dark.  That  is  because  the  upper  part  is 
covered  with  porcelain  tiles,  and  the  lower  part  with 
marble.  It  stands,  you  see,  on  an  elevated  plat- 
form ; you  can  almost  count  the  marble  steps  lead- 
ing to  it.  If  we  should  walk  up  those  steps,  we 
would  find  that  all  that  upper  platform  is  “holy 
ground,”  and  that  we  must  take  off  our  shoes,  or 
put  slippers  over  them.  Those  colonnades  are  on 
the  west  side  of  the  enclosure,  and  mark  the  princi- 
pal entrance  from  the  city.  What  are  the  little 
domed  square  buildings  all  around?  Some  of  them 
are  shrines  or  places  for  prayer;  perhaps  we  might 
call  them  chapels ; others  are  schools,  and  some  are 
unoccupied.  That  smaller  open  building  on  the  left 
of  the  Dome,  and  quite  similar  to  it,  is  called  the 
Judgment  Seat  of  David.  The  Moslems  say  that  it 
was  built  as  a model  for  the  larger  building,  and 
by  the  same  architect. 

Do  you  notice  beyond  the  Dome  of  the  Rock  an- 
other large,  long  building,  with  a dome  over  its 
further  end?  That  is  the  Mosque  el-Aksa,  a true 
mosque,  since  it  has  a minaret,  a prayer-niche  or 

1II  Sam.  xxiv:i8-25;  II  Chron.  iii-i. 

’II  Chron.  vi:i2. 

Position  IS.  Map  3. 


6o  TRAVELLING  IN  THE  HOLY  LAND 

recess  in  the  wall  looking  toward  Mecca,  and  a pul- 
pit. It  stands  at  the  southern  side  of  the  Temple 
enclosure,  overlooking  the  Valley  of  the  Kedron.  It 
was  erected  by  the  Emperor  Justinian  in  the  sixth 
century  A.D.,  and  was  transformed  into  a mosque 
by  the  Saracens,  after  their  conquest  of  the  city.  You 
can  see  a section  of  the  eastern  wall,  in  the  distance 
on  the  left,  and  beyond  it  the  rocky  surface  of  the 
Mount  of  Olives. 

This  plateau  before  us  has  been  built  over  so 
many  times  and  in  such  varied  architecture  that  it 
needs  a strong  imagination  to  bring  back  its  actual 
appearance  at  the  different  epochs  of  Bible  history. 
In  David’s  time  it  was  outside  the  city,  but  late  in 
his  reign  he  chose  it  for  the  site  of  the  Temple  that 
liis  son  should  rear.  How  magnificent  it  must  have 
t/een  in  Solomon’s  day,  surrounded  by  corridors  and 
towers,  and  with  the  front  of  the  temple  where  now 
the  octagonal  building  stands!  Do  you  not  see 
King  Hezekiah  walking  across  that  platform,1  bear- 
ing in  his  hands  the  insulting  message  of  the  Assyr- 
ian emperor,  to  lay  it  before  the  Lord,  yonder  at  the 
altar,  where  we  see  the  great  dome?  Isaiah  stands 
there,  with  the  vision  of  the  Lord  of  Hosts  still 
illumining  his  face;2  Jeremiah,  mournful  yet  cour- 
ageous, delivers  his  message  of  woe  on  that  plat- 
form.3 Look  at  Nebuchadnezzar’s  army  pouring 
through  the  broken  wall,  while  the  Temple  roof 
rises  in  flame,  and  its  wall  sinks  in  ashes!  And  six 
hundred  years  later,  in  the  courts  of  a new  Temple, 
see  that  Child  of  twelve  years  standing  while  a cir- 
cle of  Scribes  around  are  wondering  at  his  knowl- 
edge of  the  law,  and  his  mother  is  pressing  her  way 

1 II  Kings  xix:i4.  a Isaiah  vi:i.  3 Jeremiah  xxviri.  2. 


I’u.wition  18.  Map  3. 


DOME  OF  TIIE  ROCK 


Cl 


through  the  throng  to  lead  him  away ! 1 See  that 
Child  grown  now  to  manhood,  with  a whip  of  small 
cords,  driving  out  profaners  of  the  Father's  House ! 2 
Listen  as  he  faces  the  frowning  nobles  and  priests, 
with  answers  sharper  than  sword-thrusts ; look  at 
him  as  in  tender  words  he  teaches  the  people,  and 
with  gentle  touch  heals  the  blind  and  the  lame ! 3 
Look  at  Peter  and  John  crossing  the  pavement,  and 
pausing  yonder  before  a helpless  cripple,  to  whom 
they  give  something  more  precious  than  silver  and 
gold!4  Can  you  see  Paul  of  Tarsus  kneeling  in 
prayer  yonder,  all  undisturbed  by  the  muttering  and 
scowling  of  the  mob  ready  to  rush  upon  him  with 
murderous  purpose?5  But  up  in  the  tower  the 
Roman  soldiers  are  ready  to  rescue  that  apostle 
from  the  violence  of  his  countrymen,  and  lodge  him 
in  the  castle  as  a prisoner.  Such  are  the  events  that 
succeed  each  other  as  in  a dissolving  view  through 
two  thousand  years,  from  Abraham  to  Paul,  in  the 
history  of  this  storied  spot. 

We  will  walk  across  the  rocky  plateau,  ascend 
those  steps,  and  enter  the  door  of  yonder  octagonal 
building.  Within  and  directly  beneath  the  dome  is 
the  actual  rock  which  has  played  a considerable  part 
in  the  history  of  this  land  from  the  earliest  times. 
Possibly  Abraham  looked  upon  it.  We  shall  see  it 
also. 

Position  19.  The  Sacred  Rock,  where  the  Temple 
Altar  stood,  Mount  Moriah 

Moriah  signifies  “provided  by  Jehovah,"  and  is 
supposed  to  be  where  Abraham  offered  Isaac.® 

4 Acts 

6 Acts  xxi  126-36. 

•Gen.  xxii:2. 


1 Luke  ii  14.6. 

2 John  ii : 1 3- 1 6. 
s Matt,  xxi:  14. 


Positions  18,  19.  Map  3. 


6 2 TRAVELLING  IN  THE  HOLY  LAND 

Look  at  that  rough,  massive,  native  rock!  You  are 
on  its  southern  side,  facing  toward  the  north.  On 
the  left  or  western  side;  the  Rock  has  been  roughly 
hewn  into  a platform ; and  there  are  several  artificial 
channels  and  indentations  running  across  its  sur- 
face, but  as  a whole,  it  remains  almost  as  it  was 
when  David  stood  upon  it,  and  Solomon  knelt  be- 
fore his  altar  there.1  In  size,  the  naked  portion  is 
fifty-seven  feet  long  (from  north  to  south),  forty- 
three  feet  wide,  and  rises  six  and  a half  feet  above 
the  floor  of  the  building.  That  high  railing  of  iron 
which  surrounds  the  Rock  was  erected  by  the  Cru- 
saders in  the  middle  ages.  You  see  that  there  are 
two  rows  of  columns,  with  arches  above  them. 
They  form  double  corridors,  one  inside  the  other, 
around  the  interior  of  the  building.  Had  you  ob- 
served that  the  two  columns  of  the  outer  circle  do 
not  match?  One  has  a wider  block  above  its  cap- 
ital than  the  other.  All  the  sixteen  columns  in  this 
building  were  taken  from  ancient  temples,  and  are 
of  different  size  and  color,  but  brought  to  the  same 
height  of  twenty  feet  by  blocks  placed  upon  them. 
At  each  of  the  eight  corners  in  the  exterior  corridor 
stands  a massive  stone  pier,  and  one  at  each  of  the 
four  corners  of  the  interior  corridor.  You  can  see 
one  of  the  exterior  piers,  and  one  of  the  interior,  on 
the  left.  They  are  covered  with  finely  designed 
tiling.  Observe  those  little  arched  windows.  Their 
panes  are  of  plaster  with  innumerable  colored  glass 
plates  through  which  only  an  exceedingly  dim  re- 
ligious light  can  enter.  On  the  north  side — most 
distant  from  where  we  are  standing — a part  of  the 
rock  has  been  cut  away,  probably  for  the  ascent 

1 II  Chron.  vi:i3. 


Position  19.  Map  3. 


MT.  MORIAH,  JERUSALEM 


63 


leading  up  to  the  altar : for  on  this  rock  from  the 
days  of  Solomon  to  those  of  Titus,  70  A.D.,  the 
daily  sacrifice  was  offered.  Under  the  rock  is  a 
cave  which  can  be  entered  by  a staircase  under  that 
projection  on  the  right.  Probably  that  cave  was  a 
cesspool  under  the  altar,  having  connection  by  a 
sewer  with  the  brook  Kedron ; but  its  original  pur- 
pose has  been  crowded  out  of  thought  by  fantastic 
legends  that  Moslems  have  told  about  it. 

We  forego  the  fancies,  and  recall  facts  enough  to 
make  this  one  of  the  most  impressive  places  on  the 
earth.  On  this  very  spot  was  David’s  altar,  when 
the  angel  stood  with  drawn  sword  over  Jerusalem;1 
and  here  stood  Solomon’s  altar,  for  four  hundred 
years.  Then  for  many  years  the  sacrifices  ceased, 
and  the  rock  was  heaped  with  ashes,  until  the  Jews 
built  upon  it  a new  altar  for  the  second  Temple.2 
Before  that  altar  stood  Haggai,  Zechariah,  Nehe- 
miah,  heroes  and  prophets  of  the  latest  Old  Testa- 
ment history.  Then,  after  centuries  of  struggle, 
came  the  heroes  of  the  New  Testament,  the  Master 
and  the  twelve  disciples,  looking  at  the  sacrifices 
upon  this  same  rock  and  seeing  in  them  new  mean- 
ings. On  that  day  in  A.D.  70,  when  the  soldiers  of 
Titus  broke  into  the  Temple,  they  came  here  and 
slew  the  high  priest  offering  the  sacrifice,  where  for 
a thousand  years  his  predecessors  had  offered  it 
before,  and  then  altar  and  temple  and  sacrifice  were 
swept  away,  never  to  be  restored. 

For  Position  20,  main  tour,  see  page  00. 

* You  noticed  that  before  the  Dome  of  the  Rock  on  each 
side  rises  a colonnade.  Let  us  stand  just  behind  the  col- 

* For  Supplementary  Tour  only. 


1 I Chron.  xxi:  16-27. 

2 Ezra  vi:3*i2. 


Positions  10, 19n.  Map  3. 


64 


TRAVELLING  IN  THE  HOLY  LAND 


onnade  on  the  southern  side  and  look  toward  the  Mosque 
el-Aksa. 

Position  19a.  Beautiful  Mosque  el-Aksa,  south  from  the 
Temple  area 

You  notice  that  the  mosque  before  us  stands  upon  a 
platform  several  feet  lower  than  the  level  of  the  Dome  of 
the  Rock,  and  that  old  cypress  trees  are  growing  before  it. 
You  see  also  the  dome  of  the  mosque,  which  rises  over 
its  southern  end,  not  its  front. 

According  to  Mohammedan  tradition,  there  are  four 
requisites  for  a true  mosque:  a minaret,  from  which  the 
faithful  are  called  to  worship;  a fountain  where  they 
wash  before  their  prayers;  a mihrab,  or  recess  in  the 
wall  in  the  direction  of  Mecca ; and  a mimbar,  or  pulpit. 
All  of  these  are  to  be  found  within  el-Aksa,  although  none 
of  them  are  in  sight  at  this  moment. 

This  building  was  once  a Christian  church,  built  by 
the  Creek  emperor  Justinian,  in  the  sixth  century  after 
Christ,  but  was  taken  by  the  Saracens  under  the  Caliph 
Omar,  A.  D.  636,  and  turned  into  a mosque.  The  build- 
ing rests  on  subterranean  vaults  and  arches,  for  the  origi- 
nal surface  of  Mount  Moriah  is  far  below  the  floor.  El- 
Aksa  means  “the  most  remote”;  the  name  points  back  to 
a time  when  this  was  the  mosque  farthest  from  Mecca. 
To-day  it  is  the  most  sacred  place  in  all  the  world  to  Mo- 
hammedans, excepting  the  shrine  at  Mecca,  and  pilgrims 
who  journey  hither  receive  the  same  title — Hadji — as 
pilgrims  to  Mecca. 

* We  will  enter  the  arched  door  yonder,  first  taking  off 
our  shoes,  or  covering  them  with  large  slippers.  We  find 
within  a long  hall,  whose  vaulted  roof  is  supported  upon 
four  rows  of  pillars.  Near  the  southern  end,  in  the  direc- 
tion toward  Mecca,  we  take  our  next  position. 

Position  19b.  The  Pulpit  of  Omar — Mosque  el-Aksa 

Do  you  see  under  the  window  an  arch  of  dark  marble, 
and  beneath  it  a semi-circular  recess?  That  is  the  mihrab, 
or  sacred  recess,  which  shows  the  direction  of  Mecca, 
where  Mohammed  was  born.  Toward  that  place  all  wor- 
shippers turn  in  their  prayers,  even  as  Daniel  in  Babylon 
prayed  with  his  window  open  toward  Jerusalem;1  and,  as 

1 Daniel  vi:io.  * For  Supplementary  Tour  only. 

roKitionM  19n,  19b.  Map  3. 


MOSQUE  EL-AKSA,  JERUSALEM 


65 

the  “ark”  in  every  Jewish  synagogue  throughout  Europe 
and  America  is  in  the  eastern  end,  so  that  the  worship- 
pers face  toward  it.  That  steep,  narrow  staircase,  just 
to  the  right  of  the  recess,  is  the  “mimbar,”  or  pulpit,  upon 
which  a Mohammedan  preacher  stands  every  Friday  to 
address  the  people.  He  must  never  read  his  sermons;  he 
must  never  employ  any  oratorical  devices,  or  gestures, 
but  must  speak  in  a monotonous  tone,  not  calling  atten- 
tion from  his  message  to  himself.  You  see  the  prayer 
rugs  spread  upon  the  floor.  Each  worshipper  removes  his 
sandals  as  he  enters  the  mosque. 

Just  outside  the  range  of  our  view  on  the  right  stand 
two  pillars,  so  close  together  that  only  a very  thin  person 
could  squeeze  between  them.  The  Mohammedans  have 
long  had  a tradition  that  whoever  could  pass  between 
those  pillars  would  be  sure  of  admission  to  heaven.  The 
inner  side  of  each  pillar  was  worn  smooth  and  shining 
by  people  going  through  the  straight  and  narrow  way. 
But  so  many  people  were  squeezed  to  death  in  the  effort, 
that  the  Pasha  ordered  an  iron  grating  to  be  placed 
around  the  two  pillars;  and  now  pious  Mussulmans  cannot 
learn  their  future  destiny  through  that  path. 

* We  will  now  go  outside  the  Mosque  el-Aksa,  and, 
standing  in  front  of  it,  look  east  across  the  valley  of  the 
Kedron.  Map  3 marks  our  position  19c,  and  the  extent 
of  the  V-lines  bounding  our  outlook  shows  that  we  are  to 
see  Olivet’s  slope  in  the  distance. 

Position  19c.  Old  Temple  grounds,  with  Olivet  and  the 
Bethany  road  at  the  east 

Standing  now  before  the  mosque,  you  notice  its  main 
portal  through  which  we  have  just  come,  with  three  arches 
beyond  it,  and  three  more  on  this  side  of  it,  of  which  we 
can  see  two.  If  we  were  standing  on  the  other  side  of 
that  cluster  of  old  trees  we  could  look  down  into  the  val- 
ley of  the  Kedron,  and  see  some  of  the  same  tombs  that 
we  observed  from  Position  12.  From  our  present  level 
we  can  only  see  the  upper  slopes  and  summit  of  the  Mount 
of  Olives.  Two  of  its  ancient,  well-worn  paths  are  in 
sight.  The  one  on  the  right  crosses  the  mountain  in  a 
slight  depression  just  north  of  the  Mount  of  Offense 
(which  we  cannot  see),  on  which  stood  Solomon’s  idol- 
temple.  The  other  ascends  the  mountain  more  directly, 

*For  Supplementary  Tour  only. 


Positions  19b,  19c.  Map  3. 


66 


TRAVELLING  IN  THE  HOLY  LAND 


and  is  the  steeper  but  more  direct  road  to  Bethany, 
about  two  miles  beyond  the  Temple  wall,  on  the  east,  the 
direction  in  which  we  are  now  looking.  Again  we  see 
on  the  summit  the  tall  tower,  built  by  the  Russians,  com- 
manding a view  in  every  direction,  and  itself  a landmark 
seen  from  afar.  Near  it  you  note  another  towrer,  not  so 
high,  that  stands  beside  a church  commemorating  the 
ascension  of  Christ,  which  tradition  says  took  place  at 
that  point.  Can  you  not  in  imagination  almost  see  the 
risen  Christ  and  his  disciples,  walking  up  that  hill,  and, 
near  the  tower,  pausing  for  his  last  utterances  on  earth, 
then  slowly  rising  until  a cloud  receives  him!  And 
that  other  path  on  the  right — after  those  weary  days  of 
controversy  in  the  Temple — the  Monday  and  Tuesday  of 
Passion  Week,  that  would  be  the  easier  road  to  follow 
for  his  evening  rest  at  the  safe  home  in  Bethany.  How 
every  view  that  we  take  on  these  holy  hills  brings  its 
memory  of  the  world’s  Redeemer! 


Standing  at  a higher  point,  on  the  roof  of  el- 
Aksa,  let  us  turn  our  faces  northward  for  another 
view  of  the  Dome  of  the  Rock.  Map  3 marks 
with  a 20  that  new  outlook. 

Position  20.  Pilgrims  in  the  Temple  area;  north 

from  el-Aksa  to  the  Dome  of  the  Rock 

Look  at  that  multitude  of  men  in  flowing  Oriental 
garments  walking  up  the  hill  and  ascending  the 
steps  toward  the  Dome  of  the  Rock!  Notice  that 
many  of  them  are  wearing  turbans,  once  the  uni- 
versal head-covering  of  Mohammedans,  until  the 
Sultan  Mehemet,  early  in  the  nineteenth  century, 
introduced  the  more  convenient  fez-caps.  This  is  a 
Mohammedan  festival ; but  it  may  illustrate  many 
events  in  Bible  history.  When,  a little  less  than  a 
thousand  years  before  Christ,  on  yonder  plateau 
arose  the  walls  and  pinnacles  of  Solomon’s  newly 
built  Temple,  a throng  like  this  in  similar  garments 
walked  up  those  steps,  with  songs  and  trumpets  and 


Positions  19c,  20.  31  up  3. 


THE  TEMPLE  AREA,  JERUSALEM 


67 


harps,  King  Solomon,  in  royal  robes  and  crown, 
leading  the  procession.  When,  two  centuries  after 
Solomon,  King  Hezekiah  held  a great  passover,  and 
people  came  from  all  parts  of  the  land,  there  was  a 
congregation  like  this  before  us.  Ezra’s  great  Bible 
class,  about  400  B.C.,  was  not  held  here,  but  prob- 
ably in  an  open  place  outside  the  Temple  court;  yet 
this  scene  may  remind  us  of  it.  You  recall  the 
Feast  of  the  Tabernacles,  six  months  before  the 
Saviour’s  passion,  when,  on  the  last  great  day  of 
the  feast,  in  presence  of  the  multitude,  Jesus  cried, 
Whosoever  thirsts,  let  him  come  unto  me  and  drink! 
That  Voice  sounded  out  over  this  very  area,  and 
before  just  such  a throng  as  this. 

A pretty  story  is  told  about  the  dedication  of  this 
Moslem  Dome  of  the  Rock  in  the  tenth  century 
after  Christ.  It  is  said  that  the  sultan  who  erected 
the  present  dome  sent  for  a vast  amount  of  that 
most  precious  and  powerful  perfume,  the  attar  of 
roses,  and  for  weeks  and  months  drenched  the  in- 
terior of  the  building  with  it.  When  first  opened 
for  worship,  the  people  who  entered  it  could 
scarcely  endure  the  intense  fragrance:  and  for  years 
afterward,  when  a worshiper  walked  in  the  streets 
after  a visit  to  the  dome,  people  would  turn  and  say, 
‘‘Ah,  you  have  been  to  the  Holy  Mount!” 

For  Position  21,  mn in  tour,  nee  puKe  74. 

* We  can  better  understand  allusions  to  the  Temple,  in 
various  parts  of  the  Bible,  if  we  look  at  one  of  the  most 
famous  models  of  the  building,  even  though  many  of  the 
details  are  necessarily  but  conjectural. 

Position  20a.  Solomon’s  Temple — the  famous  Schick 
Model 

We  are  looking  at  a model  of  the  Temple  and  its 

* For  Supplementary  Tour  only. 


PoNitiuns  20,  20a.  Map  3* 


68 


TRAVELLING  IN  THE  HOLY  LAND 


buildings,  as  they  stood  when  completed  by  Solomon: 
according  to  the  plan  of  Dr.  Schick,  a famous  architect 
and  Biblical  archaeologist,  and  for  more  than  forty  years 
a resident  of  Jerusalem.  We  are  looking  from  the  south- 
west.  (The  word  “sud,”  on  the  base  of  the  model,  is 
German  for  “south.”)  At  the  foot  of  the  building  di- 
rectly before  us  is  the  slope  of  Ophel,  on  the  east  the 
valley  of  the  Kedron,  on  the  west  the  Tyropoeon  Val- 
ley, and  on  the  north  the  district  known  as  Bezetha.  Let 
us  begin  at  the  lower  left-hand  corner.  Here  are  the 
lofty  foundations  and  buildings  of  “the  house  Millo,” 
which  was  probably  a castle  for  defense,  containing  with- 
in its  bastions  a palace.1  To  the  east  of  Millo  (right) 
we  see  two  streets,  with  residences  leading  up  to  the 
Temple  area,  surmounted  by  a double  gate  on  the  left 
and  a triple  gate  on  the  right.  Above  this  you  note  on  the 
left,  or  west,  a bridge  of  four  arches:  that  is  the  bridge 
across  the  Tyropoeon  Valley,  leading  to  the  city  from  the 
group  of  buildings  comprising  Solomon’s  palace.  The 
bridge  leads  directly  to  the  House  of  the  Forest  of  Leb- 
anon,2 perhaps  named  from  its  many  pillars,  which  may 
have  been  of  cedar.  East  of  this,  beyond  the  double 
gate,  is  the  Judgment  Hall,  in  which  stood  (under  the 
dome)  the  King’s  throne.3  Still  further  to  the  right,  be- 
yond the  triple  gate,  is  the  King’s  private  home.4 

On  a higher  level  stand  the  buildings  and  courts  of  the 
Temple.  You  note  the  two  “ascents”  leading  up  to  an 
outer  court,  which  may  very  likely  have  been  called  (as 
was  its  successor  in  the  later  Temple),  the  Court  of  the 
Gentiles.  Notice  that  within  this  court  is  a higher  plat- 
form— the  Chel,  or  Sacred  Enclosure.  On  the  Chel  stands 
a series  of  buildings  along  three  sides,  divided  by  a parti- 
tion north  and  south  into  two  parts;  the  part  on  the  right, 
called  the  Middle  Court,5  that  on  the  left  the  Inner  Court, 
Within  the  Inner  Court  is  another  raised  platform,  the 
Court  of  the  Priests.  You  can  just  see  the  top  of  its 
brazen  altar,  the  altar  of  burnt  offerings;8  and  beyond 
that  you  get  a glimpse  of  the  Brazen  Sea,  a tank  of 
water  standing  upon  twelve  brazen  oxen/ 

The  tall  building  within  that  left-hand  court  is  the  Tem- 
ple proper.  Perhaps  you  can  see  in  front  of  it  the  two 
pillars,  Jachin  and  Boaz,  standing  very  close  to  the  wall.8 


1 II  Sam.  v:g. 

2 I Kings  vii:i-6. 

3 I Kings  vii:7. 

4 I Kings  vii:8. 


6  TT  Chron.  vii:7. 

6 II  Chron.  iv:i. 

7 IT  Chron.  iv:2-5. 

8 I Kings  vii:  15-22. 


Position  20a. 


Solomon’s  temtle,  Jerusalem 


69 


The  front  of  the  edifice,  with  its  three  pointed  towers, 
was  called  the  Porch,  and  contained  rooms  for  the  higher 
officials.  Through  a hall  the  priests  (and  only  the  priests) 
went  into  a room  beyond — the  Holy  Place,  sixty  feet  long 
and  thirty  feet  wide,  in  which  stood,  on  the  right  side, 
the  table  for  the  show-bread,  and  at  the  further  end  the 
golden  Altar  of  Incense.  According  to  the  account,  that 
room  was  lighted  by  upright  lamps,1  but  no  mention  is 
made  of  the  golden  candlestick  (more  properly  lamp- 
stand)  with  seven  branches,  which  stood  in  the  corre- 
sponding room  of  the  Tabernacle.  The  innermost  room 
was  separated  from  the  Holy  Place  by  a wall  of  wood 
pierced  by  one  door.  That  innermost  room,  the  Holy  of 
Holies,  thirty  feet  long  and  of  the  same  width  and 
height,*  was  entered  by  the  high  priest  alone,  on  only 
one  day  in  the  year,  the  Day  of  Atonement.  Its  only  ar- 
ticle of  furniture  was  the  chest  called  the  Ark  of  the 
Covenant,  containing  the  tablets  of  the  Ten  Command- 
ments. 

Around  the  Temple  building  on  three  sides  were  rooms 
in  three  stories,  occupied  by  priests  during  the  two  weeks 
of  their  service  in  the  public  worship  each  year.  North 
of  the  Temple  was  a fortress  with  two  towers,  named 
Meah  and  Hananeel.8 

This  Temple  was  dedicated  about  960  B.  C.,  and  was  de- 
stroyed by  the  Babylonians  under  Nebuchadnezzar,  587 
B.  C. 


* The  Temple  which  occupied  the  same  site  nineteen 
hundred  years  ago  differed  from  the  first  structure  in 
certain  respects.  Let  us  give  a little  time  to  that  model, 
also:  for,  though  perfect  accuracy  cannot  be  claimed  for 
it,  the  concreteness  of  such  a model  certainly  does  aid 
one’s  imagination. 

Position  20b.  Herod’s  Temple — reproduction  of  the 
famous  Schick  model  at  Jerusalem 

The  buildings  at  which  we  are  now  looking  were  the 
third  in  the  series  of  temples:  Solomon’s  was  the  first, 

Zerubbabel’s  the  second  (built  soon  after  the  return  from 
captivity,  in  536  B.  C.),  and  Herod’s,  the  third  Temple, 
begun  about  16  B.  C.  The  second  Temple  fell  into  a ruin- 
ous condition,  and  Herod  the  Great  began  the  rebuilding 

1 II  Chron.  17:7.  8 Nehemiah  iii : x. 

8 II  Chron.  iii:8.  * For  Supplementary  Tour  only. 


I’oNitionN  20a,  20b. 


7o 


TRAVELLING  IN  THE  HOLY  LAND 


of  it — not  by  first  tearing  down  the  old  structure,  but  re- 
placing it  part  by  part,  a slow  process,  so  that  it  was  not 
finished  until  long  after  Herod  died.1  The  general  plan 
was  the  same  as  that  of  Solomon’s,  but  we  notice  a few 
changes.  On  the  southwest  the  old  castle  and  palace  of  Millo 
gave  place  to  a hippodrome,  which  greatly  offended  the 
stricter  Jews.  The  three  buildings  of  Solomon’s  palace  were 
replaced  by  a long  porch  on  the  south  of  the  Temple,  called 
Herod’s  Porch,  while  another  open  colonnade  on  the  east 
was  called  Solomon’s  Porch.  Tradition  said  that  the  lat- 
ter portion  remained  standing  from  the  oldest  Temple. 
You  will  remember  in  the  eastern  porch  Jesus  walked  with 
his  disciples;2  and  later  Peter  preached  beneath  its  roof.“ 

We  see  again  the  court  of  the  Gentiles,  and  we  remem- 
ber that  in  Christ’s  time  it  had  become  a market-place. 
Twice  was  it  purged  of  its  desecrators  during  Christ’s 
ministry.4  Again  you  note  the  raised  platform  of  the 
Chel,  or  Sacred  Enclosure,  into  which  no  Gentile  might 
enter  upon  penalty  of  death;  you  recall  that  it  was  under 
the  false  charge  of  having  brought  Greeks  into  that  part 
of  the  Temple,  that  Paul  was  attacked  by  the  Jews.5  You 
perceive  the  buildings  surrounding  the  Temple,  dividing 
the  open  space  into  two  courts.  The  one  on  the  east 
was  called  the  Women’s  Court,  because  women  sat  in 
its  gallery  to  view  the  services  of  worship;  it  was  also 
called  the  Treasury,  because  of  the  gift-boxes  around  its 
walls.6  This  was  doubtless  the  place  where  Joseph  and 
Mary  found  Jesus,  when  he  was  twelve  years  old,  listen- 
ing to  the  doctors  of  the  law.7  The  Saviour  gave  here  his 
last  teachings  on  the  days  before  his  sufferings.8  The 
eastern  door  of  entrance  to  this  court  was  doubtless  the 
Beautiful  Gate,  where  Peter  and  John  healed  a cripple 
who  sat  begging  beside  it.9  Do  you  notice  on  the  south 
(nearer  side)  of  the  wall  a projection,  near  the  middle, 
with  a double  door  of  entrance?  That  was  the  Hall  Ga- 
zith,  where  the  Jewish  council,  or  Sanhedrin,  met.  To 
that  room  Paul  was  brought  for  trial  when  the  high 
priest  said,  “Smite  him  on  the  mouth!”10 

The  Temple  building  and  the  court  of  the  priests  be- 
fore it  followed  the  plan  of  the  earlier  days,  except  that 
in  the  Holy  Place  stood  the  seven-branched  candlestick 

1 John  ii:2o.  6 Luke  xxin-3. 


2 John  x:23. 

3Actsiii:n  and  v:i 2. 

4 John  ii:i4-i6;  Matt.  xxi:i2. 

5 Acts  XXL27-34. 


7 Luke  ii  146. 

8 Mark  xii  :4i. 
8 Acts  iii : 1- 1 o. 
10  Acts  xxiii:2. 


Position  20b. 


herod’s  temple,  Jerusalem 


7i 


(of  which  a sculptured  representation  may  be  seen  on 
the  Arch  of  Titus,  at  Rome):  and  also  that,  between  the 
Holy  Place  and  the  Holy  of  Holies,  the  only  partition 
was  a great  veil  hanging  from  ceiling  to  floor — the 
veil  that  was  torn  asunder,  according  to  the  record  in 
Matthew  xxvii:5i,  at  the  moment  when  Jesus  died  on 
the  Cross. 

In  the  Holy  of  Holies  there  was  no  Ark  of  the  Cove- 
nant, the  original  ark  having  been  lost  at  the  time  of  the 
captivity.  Its  place  was  occupied  by  a block  of  marble, 
where  the  high  priest  sprinkled  blood  on  the  Day  of 
Atonement. 

Do  you  notice  the  high  building  above  the  Temple  on 
the  northwest  corner?  That  is  the  Tower  of  Antonia, 
held  by  the  Romans  as  a guard  to  the  Temple.  On  the 
site  of  that  building  tradition  holds  that  Jesus  stood  on 
trial  before  Pontius  Pilate,  and  from  it  he  went  forth  on 
the  sorrowful  road  to  Calvary,  bearing  his  cross.1  From 
a staircase  between  that  building  and  the  Temple,  Paul 
made  an  address  to  the  Jews  on  the  day  of  his  own  ar- 
rest.1 

This  Temple  stood  not  more  than  ten  years  after  its 
final  completion,  for,  in  70  A.  D.,  Jerusalem  was  taken  and 
destroyed  by  the  Roman  conqueror,  Titus,  afterwards  Em- 
peror. 

* Now  let  us  come  back  from  the  study  of  a model  to 
the  seeing  of  a real  place  as  it  is  to-day.  Consult  Map 
3,  and  find  where  our  next  position,  in  the  southwestern 
part  of  the  Temple  grounds,  is  marked  20c.  The  green 
lines  diverging  from  that  point  show  that  we  are  to  look 
across  the  partly  filled  depression  of  the  Tyropoeon  Valley 
to  the  city’s  southwest  hill. 

Position  20c.  From  the  Temple  area  southwest  over 
modern  Jewish  quarter  of  Jerusalem 

We  are  on  the  elevated  platform,  just  in  front  of  the 
southern  door  to  the  Dome  of  the  Rock.  You  can  see 
the  descending  wall  of  a staircase  leading  down  to  the 
lower  level.  On  our  left,  but  outside  the  range  of  our 
view  is  the  Mosque  el-Aksa.  Just  before  us  rises  a 
graceful  colonnade  of  four  arches.  There  are  four  such 

1 Matt.  xxvii:3i.  * For  Supplementary  Tour  only. 

* Acts  xxi:37*4o. 

PoHitionH  20b.  20c.  Map  3. 


72 


TRAVELLING  IN  THE  HOLY  LAND 


colonnades,  one  on  each  side  of  the  platform.  They  are 
called  in  Arabic  Mawazin,  “the  scales,”  because  on  the 
day  of  Judgment  the  scales  for  the  weighing  of  character 
will  be  suspended  here!  That  elevated  octagonal  struc- 
ture of  marble  on  our  right  is  the  pulpit  (called  the  “sum- 
mer pulpit”)  of  the  Kadi  Borhannaddin,  from  the  name 
of  its  builder.  It  dates  from  the  fifteenth  century,  and  is 
a fine  example  of  genuine  Arabian  architecture.  Notice  that 
graceful  horseshoe  arch  under  the  pulpit.  During  the 
fast  of  the  month  Ramadan,  in  the  spring,  out-of-door 
sermons  are  preached  from  this  pulpit.  Look  at  that 
stately  officer  on  duty  just  before  us.  His  scimitar  hangs 
by  his  side,  and,  if  it  were  drawn,  you  would  see  that  it  is 
a fine  blade.  Notice  a few  old  olive  trees  upon  the  lower 
level  of  the  Temple  area.  You  perceive  a gate  leading 
out  of  the  enclosure  into  the  city.  The  part  of  the  city 
upon  which  we  are  looking  is  the  southwestern  section, 
occupied  almost  wholly  by  Jews.  They  dwell  as  near  as 
possible  to  the  site  of  their  ancient  Temple,  but  for  cen- 
turies have  not  been  permitted  to  enter  its  precincts.  Un- 
til the  recent  revolution  in  Turkey,  for  a Jew  to  be  seen 
in  the  Kubbet-es-Sakra,  or  Temple  enclosure,  was  to  in- 
cur the  penalty  of  death.  Now  the  rules  are  less  rigid, 
but  it  is  still  scarcely  safe  for  a Jew  to  enter  the  open 
square  on  which  stand  the  Dome  of  the  Rock  and  the 
Mosque  el-Aksa. 

You  notice  that  every  house  over  there  on  the  hill 
has  its  little  dome.  Those  homes  are  crowded  with 
dwellers — too  close  for  health  or  for  decency — and  with 
nine  or  ten  people  sleeping  in  a room  every  window  is 
kept  closed;  all  air  from  without  is  excluded.  The  peo- 
ple living  here  in  narrow  alleys  and  unwholesome  houses 
are  pale  and  miserable  in  appearance;  water  is  a luxury 
used  only  in  the  smallest  quantity;  baths  are  utterly  un- 
known: and  it  is  a wonder  that  the  city  is  not  visited  by 
pestilence.  Its  height,  the  bright  sunlight  and  the  strong, 
winds  sweeping  over  it  are  its  salvation  from  disease. 

Those  larger  domes  in  the  distance  belong  to  syna- 
gogues. Every  nationality  of  Jews  has  its  own  meeting- 
place,  just  as  was  the  case  in  Jerusalem  in  the  New  Tes- 
tament times.1 

Probably  those  domed  houses  before  us  are  not  unlike 
the  homes  built  by  the  native  Jews  and  returning  exiles 
after  the  captivity.2  Jesus,  looking  out  from  this  very 

1 Acts  vi:9.  2 Nehemiah  i : i -3. 


Position  20e.  Map  3. 


THE  TEMPLE  AREA,  JERUSALEM 


73 


platform,  may  have  seen  a section  of  the  city  somewhat 
similar  to  that  before  us  now. 

* Let  us  find  the  southeastern  corner  of  the  old  Temple 
wall,  one  side  (east)  looking  over  the  Kedron  Valley,  the 
other  (south)  over  the  descent  of  Ophel.  Inside  that 
wall  is  a series  of  steps  which  would  take  us  down  to  a 
remarkable  basement,  or  substructure,  where  we  find  our 
next  position. 

Position  2od.  Solomon’s  Stables  under  the  Temple  plat- 
form 

We  are  now  underground,  near  the  southeastern  cor- 
ner of  the  Temple  enclosure.  Look  at  these  massive 
arches!  There  are  thirteen  of  these  great  vaults,  standing 
parallel,  and  covering  an  area  of  273  feet  from  east  to 
west,  and  198  feet  from  south  to  north.  These  were,  in 
all  probability,  built  by  Arabian  architects  in  the  middle 
ages,  but  there  are  strong  reasons  for  believing  that  they 
are  the  successors  of  earlier  structures  by  Solomon  or 
Herod.  When  the  Temple  was  planned,  the  mountain 
summit  of  Moriah  was  not  large  enough  for  its  buildings 
and  courts;  so  they  built  out  the  platform  of  the  larger 
court,  and  supported  its  floor  upon  these  great  arches. 
Formerly  there  were  gates  opening  into  these  corridors 
from  the  side  of  Ophel  on  the  south;  the  vaults  may 
have  been  used  as  stables;  they  certainly  were  in  the 
crusading  ages,  for  in  some  places  are  still  found  the 
rings  to  which  horses  were  tied.  Do  you  notice  that 
around  the  stones  of  the  lower  courses  there  is  a smooth 
band  or  drafting?  That  is  characteristic  of  very  ancient 
work,  and  is  found  on  a few  rows  in  the  earliest  founda- 
tions of  the  Temple.  It  may  indicate  that  the  foundations 
of  these  arches  were  laid  by  the  Tyrian  builders  of  Solo- 
mon’s Temple.  Some,  however,  think  that  here  they  are 
later,  and  only  imitations  of  the  earlier  work.  These  un- 
derground buildings  have  never  been  thoroughly  investi- 
gated, on  account  of  the  opposition  of  the  Turkish  author- 
ities, but  they  probably  extend  under  the  Mosque  el-Aksa, 
and  along  the  southern  side  of  Mount  Moriah. 

Look  again  at  Map  3 and  you  will  find  Position 
21  marked  under  the  southwestern  wall  of  the 

* For  Supplementary  Tour  only. 


PoNltion*  20c,  20(1,  21.  Map  3. 


74  TRAVELLING  IN  THE  HOLY  LAND 

Haram  Enclosure  west  of  a point  midway  between 
the  Dome  of  the  Rock  and  the  Mosque  el-Aksa. 
There  we  shall  meet  descendants  of  the  old-time 
masters  of  this  land,  now  shut  out  from  the  ground 
of  their  historic  place  of  worship. 

Position  21.  The  Jews’  wailing-place,  the  outer 
wall  of  Solomon’s  Temple 

Look  first  of  all  at  the  great  stones  which  stand 
in  rows  to  form  the  western  wall  of  the  ancient 
Temple  enclosure.  Do  you  notice  on  the  upper  row 
that  most  of  the  blocks  have  a narrow  bevel,  or 
smooth  border?  You  can  trace  a few  signs  of  the 
same  beveled  edge  on  the  second  row  from  the  top, 
and  even  on  some  of  the  stones  still  lower,  but 
scarcely  any  of  it  is  seen  on  the  lowest  tiers.  That 
beveled  border  is  the  sign  of  the  very  earliest  Jew- 
ish masonry.  It  may  have  worn  off  the  lowest  tier, 
or  those  may  have  been  rough  stones  in  the  founda- 
tion. We  are  looking,  then,  on  the  wall  where  it 
was  laid  by  the  Phoenician  builders  of  the  first  Tem- 
ple, in  the  days  of  Solomon.  Not  many  localities 
in  Jerusalem  or  in  all  the  land  can  show  workman- 
ship as  ancient  as  that  of  this  wall.  The  old  Tem- 
ple enclosure  was  about  a thousand  feet  square,  and 
we  know  it  was  divided  into  various  courts,  which 
stood  one  inside  another,  all  open  to  the  sky,  the  in- 
nermost court  of  the  priests  surrounding  the  Holy 
House  itself.  This  wall  upon  which  we  now  look 
was  the  exterior  wall  of  the  Gentiles’  court,  on  the 
western  side  near  the  southwestern  corner. 

See  these  groups  of  Hebrews  standing  up  close 
to  the  wall,  some  of  them  pressing  their  faces 
against  the  stones.  This  is  as  near  as  Jews  are 


Position  21.  Map  3. 


JEWS’  WAILINGr PLACE 


75 


usually  permitted  to  approach  the  precincts  of  that 
hill  toward  which  every  Israelite  in  the  world  turns 
when  he  worships,  and  even  for  the  poor  privilege 
of  praying  and  weeping  here  they  were  compelled, 
until  recently,  to  pay  a heavy  price  to  their  Moslem 
masters.  On  certain  days,  especially  on  Fridays 
and  fast  days,  Jews  enter  this  court  and  engage  in 
a solemn  service  of  wailing  over  the  destruction  of 
their  Temple  and  the  sufferings  of  their  race.  Rich 
and  poor,  men  and  women,  old  and  young,  meet 
here  together,  and  read  in  Hebrew  the  litany  of 
their  sorrow.  There  is  more  real  sadness  in  the 
hearts  of  these  people  who  come  here  than  we  can 
easily  imagine.  It  is  indeed  touching  to  think  of 
their  coming  here  again  and  again,  leaning  against 
this  old  weather-beaten  wall,  kissing  the  stone, 
agonizing,  lamenting  and  praying.  Men  and  women 
stay  here  for  hours  reading  their  worn  Hebrew 
prayer-books.  The  women,  you  see,  wear  shawls 
on  their  heads,  instead  of  bonnets,  and  the  men  are 
covered  by  their  own  peculiar  headdress,  or  fur  cap. 
Most  of  the  Jews  dwelling  in  this  city  are  miserably 
poor,  for  there  are  few  sources  of  revenue  in  the 
city ; and  they  are  largely  dependent  for  support 
upon  the  Kaluka,  or  contribution  of  pious  Jews 
throughout  the  world.  The  Jewish  population 
would  be  larger  but  for  the  strenuous  efforts  of  the 
Turkish  government  to  keep  the  Jews  from  settling 
in  the  land ; and  even  those  efforts  are  not  altogether 
successful,  for  the  number  of  Jews  is  constantly  and 
rapidly  increasing.  If  Palestine  were  free  from  the 
Turkish  rule,  the  land  would  speedily  be  filled  with 
Jews. 


Position  21.  Map  3. 


j6  TRAVELLING  IN  THE  HOLY  LAND 

When  we  looked  across  the  city  from  the  Damas- 
cus gate  (Position  8)  we  saw  the  domes  of  two  Jew- 
ish synagogues  in  the  southwestern  quarter.  Again 
(Supplementary  Series,  Position  20c)  we  saw  the 
larger  of  the  domes  from  the  Temple  grounds.  Now 
we  will  enter  that  larger  synagogue  and  see  for 
ourselves  its  interior  plan  and  furnishing.  The 
place  is  marked  22  on  our  regular  Jerusalem  map 
(Map  3). 

Position  22.  Inside  a Jewish  Synagogue,  showing 

Holy  Place  and  Reader’s  Platform 

We  are  undoubtedly  looking  toward  the  east  or 
northeast,  since  that  monument  on  the  wall  must 
stand  on  the  side  toward  the  Temple;  throughout 
the  world  every  Jew,  as  he  prays  in  a synagogue, 
stands  with  his  face  toward  the  spot  where  stood 
of  old  the  sanctuary  of  his  fathers.1  They  pray 
standing,2  for  they  are  God’s  children,  and  entitled 
to  stand  in  his  presence,  not  idolaters  who  prostrate 
themselves  before  images.  We  are  looking  at  the 
platform  which  rises  several  steps  above  the  floor- 
level.  The  floor  is  of  stone,  almost  the  universal 
flooring  of  churches,  mosques,  and  synagogues  in 
the  east.  You  observe  a curtain  hanging  over  the 
Holy  Place  beyond  it.  If  that  curtain  were  lifted 
you  would  see  the  Ark,  a box  or  chest  containing 
sacred  rolls  of  the  Old  Testament,  each  book  (ex- 
cept the  smaller  ones)  on  a separate  roll.  The  offi- 
cer having  charge  of  these  rolls  is  called  the  Chaz- 
zan  (or  Hazzan,  the  first  letter  of  his  title  being 
•.scarcely  pronounced).  This  officer  selects  the  books 
from  which  the  readings  are  taken  in  regular  order 

1 Daniel  vi:  io.  2 Luke  xviii:n-i3. 


Position  22.  Map  3. 


JEWISH  SYNAGOGUE 


77 


through  the  year,  and  places  it  on  a reading  desk, 
which  you  can  see  inside  the  octagonal  balustrade. 
You  remember  in  the  account  of  Christ’s  visit  to 
the  synagogue  at  Nazareth,  after  reading  the  pas- 
sage in  Isaiah,  he  gave  the  book  to  “the  attendant” 
(Revised  Version).1  That  was  the  Chazzan,  who 
was  at  once  sexton,  clerk,  constable,  and  teacher  of 
a boys’  school  held  through  the  week  in  the  syna- 
gogue. The  only  school  text-books  were  sheets 
from  the  sacred  rolls,  which  were  given  to  the  school 
after  becoming  too  old  for  use  in  public  worship. 
When  entirely  worn  out,  such  sheets  were  buried, 
with  a reverent  form  of  burial  service : so  careful 
were  the  Jews  after  the  captivity  in  their  treatment 
of  the  Holy  Book. 

You  notice  that  the  reader’s  platform  is  poorly 
constructed  and  sadly  in  need  of  repair.  That  is 
characteristic  of  buildings  in  Oriental  lands,  whether 
Turkish  or  Jewish.  All  the  fine  buildings  are  old, 
and  the  modern  builders  are  careless  of  architecture 
or  of  construction.  Many  of  the  buildings  in  Jeru- 
salem would  tumble  down  if  they  were  not  sup- 
ported by  each  other. 

You  see  benches  and  chairs  on  which  modern 
worshipers  sit.  In  ancient  times  it  was  customary 
to  sit  on  the  floor,  a position  more  comfortable  in 
the  loose  flowing  garments  of  the  Orient  than  in  our 
tighter  garb. 

As  you  look  at  this  empty  synagogue,  can  you 
not  fill  it  with  a throng,  and  see  Jesus  standing  at 
the  reader’s  desk  with  the  open  roll  before  him? 
Can  you  not  see  him  in  the  synagogue  at  Caper- 

1 Luke  iv:  16-20. 


Position  22.  Map  3. 


78  TRAVELLING  IN  THE  HOLY  LAND 

naum,  giving  his  sermon  on  the  Bread  of  Life?1 
And  the  synagogue  plays  an  important  part  in  the 
life  of  St.  Paul.  Everywhere  he  began  his  ministry 
in  the  synagogue,2  for  he  met  there  not  only  re- 
ligious, worshiping  Jews,  but  also  devout  Gentiles, 
for  whom  in  each  synagogue  was  a place  set  apart. 
In  fact,  Christianity  owes  far  more  to  the  synagogue 
than  to  the  temple,  for  the  synagogue  supplied  the 
church  with  a place  of  meeting,  a congregation,  a 
plan  of  service,  and  a form  of  organization.  The 
early  Church  possessed  ‘‘elders”  like  those  of  the 
synagogue.3 

For  Position  23,  main  tour,  see  page  79. 


* There  stands  in  Jerusalem  one  church  which  we  are 
now  to  visit,  not  so  much  because  of  its  traditional  mem- 
ories, as  because  of  its  beautiful  interior,  and  the  tragic 
history  of  the  sect  that  worships  there.  Follow  down 
Damascus  street,  upon  the  map,  to  the  Armenian  quarter 
on  Mount  Zion,  and  find  the  Armenian  Convent.  Within 
this  convent  we  shall  find  the  church.  The  spot  where  we 
are  to  stand  is  marked  22a  on  Map  3. 

Position  22a.  The  Beautiful  Church  of  the  Armenian 
Christians 

Yes,  this  is  beautiful,  not  with  the  beauty  of  classical 
lines  and  proportions  in  its  architecture,  but  with  that  of 
rich  and  abundant  decoration.  Look  at  the  carvings  on 
the  walls,  and  the  crystal  chandeliers,  and  silver  lamps 
hanging  from  the  ceiling!  The  Armenians,  though  op- 
pressed for  centuries,  are  nevertheless  the  richest  people 
in  this  city,  as  they  are  throughout  the  Turkish  Empire, 
for  they  have  almost  a monopoly  in  many  lines  of  trade, 
and  they  are  shrewd  in  business.  They  show  their  liber- 
ality, as  well  as  their  taste,  in  the  gifts  which  they  bestow 
upon  their  church.  The  pointed  black  hood  on  the  man 
in  the  long  robe  is  the  characteristic  headgear  of  Ar- 
menian monks,  and  is  often  seen  in  this  part  of  the  city, 
where  the  Armenians  number  about  six  hundred  souls. 

1 John  vi  j59.  3 Acts  xiv:23. 

2 Acts  xiii : 5- 1 5,  xiv:i.  * For  Supplementary  Tour  only. 


PositionN  22,  22a.  Map  3. 


THE  ARMENIAN  QUARTER 


79 


This  church  is  dedicated  to  St.  James,  and  tradition  says 
that  it  stands  on  the  spot  where  he  was  slain.1  It  brings 
to  our  thought,  therefore,  that  early  day  in  the  history 
of  Christianity,*  when  the  Christian  Church  was  exclusively 
Jewish,  when  Peter,  James  and  John  were  its  three  rec- 
ognized leaders,  when  Solomon’s  Porch  in  the  Temple 
was  its  preaching  place,  and  when  the  believers  were 
wont  to  meet  in  an  “upper  room”  on  Mount  Zion.  That 
was  the  pentecostal  Church,  living  in  a brief  golden  age 
of  peace,  before  the  preaching  of  Stephen  and  the  vision 
of  Peter  opened  the  door  to  the  Gentiles;  and  before  per- 
secution scattered  the  little  company,  and  sent  the  gospel 
abroad  to  a wider  field.  As  we  think  of  those  early  days 
of  the  Christian  Church,  and  read  of  what  later  believers 
had  to  suffer  for  the  faith — the  martyrdoms  in  Palestine, 
the  slaughter  of  thousands  in  Rome — we  are  often  in- 
clined to  feel  that  no  such  cruel  brutishness  would  be 
possible  in  men  to-day.  But  the  horrible  butchery  of 
thousands  of  modern  Armenians  reminds  us  of  what 
human  passion,  urged  on  by  religious  fanaticism,  is  still 
capable  of  doing. 


Find  on  the  main  map  of  Jerusalem  David  Street, 
beginning  at  the  Jaffa  Gate  and  extending  eastward 
to  the  middle  of  the  city  where  it  crosses  Damascus 
Street.  Beyond  that  point  eastward  it  is  known  as 
Temple  Street,  leading  directly  to  the  Temple  area. 
We  will  stand  on  David  Street  at  the  spot  marked 
23  and  look  at  the  passing  throng. 

Position  23.  Crowded  Bazaar  and  thoroughfare  of 
David  Street,  looking  east  to  the  Mount  of 
Olives 

Look  at  the  frowning  walls  on  either  side!  That 
is  the  Oriental  style,  to  have  nothing  attractive  on 
the  street-side  of  even  the  finest  residences.  That 
barred  window  projecting  over  the  street  is  for  the 
benefit  of  women, — who  are  kept  closely  indoors, — 

1 Acts  xiira.  * Acts  i to  v. 

Position*  22n,  23.  Map  3. 


80  TRAVELLING  IN  THE  HOLY  LAND 

so  that  they  may  see  what  is  going  on  in  the  street. 
One  rarely  meets  women  of  the  higher  classes  out 
of  doors  except  in  carriages,  and  a carriage  rarely 
passes  through  this  fifteen-foot  passage!  It  is  no 
uncommon  thing  to  find  a married  woman  who  has 
never  been  outside  the  door  of  her  own  home,  ex- 
cept for  a walk  and  a breath  on  the  roof.  Notice 
how  ragged  and  cheap  are  the  awnings, — that  is  an- 
other mark  of  the  careless  East.  Just  before  us  is 
a tower  extending  over  the  street  and  darkening  the 
roadway.  You  observe  also  that  there  is  no  regular 
grade;  here  and  there  one  must  step  up  or  down  at 
risk  of  accident,  unless  he  watches  his  way.  This 
street  forms  a “bazaar”  or  place  of  merchandise  for 
all  kinds  of  trade.  See  the  cooked  food  on  the 
stands.  There  are  round  loaves  of  bread  on  the 
right,  and  flat  loaves  on  the  left.  Nobody  seems 
afraid  of  microbes  in  this  air,  and  yet  there  must  be 
an  abundance  of  them.  You  see  that  those  who  are 
carrying  loads  bear  them  on  their  heads — the  uni- 
versal method  in  the  east.  Notice  the  different 
styles  of  woman’s  dress.  Yet,  none  of  them  are 
wholly  Oriental,  for  Japhet’s  wife  has  invaded  the 
tents  of  Shem,  and  brought  with  her  European 
clothes.  If  you  would  see  the  loose  trousers  worn 
by  women  you  must  go  into  the  fields  or  the  Mus- 
lim houses,  and  the  latter  plan  would  be  next  to  an 
impossibility.  The  garments  of  women  in  Palestine 
often  appear  to  be  the  cast-off  clothes  of  Europeans. 
Looking  through  the  street  you  perceive  in  the  dis- 
tance a tower.  That  stands  on  the  summit  of  the 
Mount  of  Olives.  So  in  this  view  we  are  looking 
directly  over  the  Temple  area  to  the  mount  on  the 
east  of  the  city. 


Position  23.  Map  3. 


DAVID  STREET,  JERUSALEM 


8l 


How  many  recollections  of  Scripture  street-scenes 
rise  as  we  look  on  this  crowded  thoroughfare!  For 
instance,  we  see  why  Jesus  took  his  congregations 
out  of  Capernaum  and  elsewhere  to  the  seaside  and 
the  mountains; 1 for  no  street-meeting  could  be  held 
in  the  crowded  city.  You  remember  the  throngs 
that  gathered  to  see  Peter  and  John  (perhaps  in  this 
very  street,  for  they  were  daily  going  up  to  the 
Temple),  when  they  laid  the  sick  in  the  streets,  that 
the  shadow  of  Peter  might  fall  upon  them.2  No 
wonder  that  the  authorities  complained  when  the 
throngs  blocked  up  the  narrow  highway. 

For  I’oMltlon  21,  main  tour,  nee  page  83. 


* While  we  are  considering  the  street  life  in  Jerusalem, 
let  us  return  to  the  Jaffa  Gate,  on  the  west  of  the  city, 
and  glance  at  a group  near  it.  Map  3 shows  by  the 
number  23a  where  we  are  to  stand. 

Position  23a.  A money-changer  and  his  patrons,  just 
inside  the  Jaffa  Gate 

From  Position  9 (Regular  Series)  we  looked  at  the  Jaffa 
Gate  from  the  outside;  we  are  now  inside  the  Gate,  just 
at  the  beginning  of  David  Street.  This  is  one  of  the 
widest  and  busiest  streets  in  the  city.  Do  you  notice  the 
depression  in  the  middle?  That  is  the  nearest  approach  to  a 
sewer  Jerusalem  possesses.  The  Jaffa  Gate  lies  beyond 
that  arch,  of  which  you  can  see  the  beginning.  A money- 
changer has  set  up  his  stand  in  the  open  doorway.  He 
is  probably  an  Armenian,  for  men  of  that  race  are  bank- 
ers and  money-changers  all  over  the  Turkish  Empire.  A 
wealthy  Turk  will  generally  have  an  Armenian  for  his 
cashier  and  business  manager,  for,  though  the  Turks 
have  shown  themselves  in  the  past  brave  in  war,  they  are 
not  successful  in  administration.  Perhaps  such  tables  as 
these  were  in  the  Gentiles’  court  of  the  Temple,  when 
Christ  visited  it;*  and  it  would  not  be  difficult  to  over- 
throw one  of  them. 

1 Matt.  v:i  and  3 John  11:14-16. 

*Acts  v:i2-i6.  * For  Supplementary  Tour  only. 


PoNltlons  23,  23a.  Map  3. 


82 


TRAVELLING  IN  THE  HOLY  LAND 


The  crowd  looking  on  is  made  up  mostly  of  boys,  but 
a few  girls  have  crept  in  among  them.  Do  you  remem- 
ber the  prophecy  of  Zechariah,  when  the  returned  exiles 
were  few,  and  poverty-stricken,  and  discouraged,  that  the 
streets  of  Jerusalem  should  again  be  full  of  boys  and 
girls  playing?1  One  walk  through  almost  any  part  of 
the  city — but  most  of  all  in  the  Jewish  quarter — will  prove 
that  that  prediction  at  least  has  been  fulfilled.  Do  you 
recall  a saying  of  the  Master  about  two  games  played  by 
children  in  the  market-place?  One  was  the  game  of  a 
wedding,  the  other  of  a funeral,2  and  both  of  them  Jesus 
himself  had  doubtless  played  many  times  in  his  child- 
hood. Those  two  women  in  white,  standing  in  the  back- 
ground, are  Christians,  for  they  are  usually  better  dressed 
than  Mohammedan  women,  and  they  wear  no  veils. 

*Just  a little  to  the  east  of  our  last  position,  we  will 
turn  out  of  David  Street,  and  find  an  ancient  reservoir 
in  the  heart  of  the  city.  Map  3 indicates  the  outlook 
we  shall  have  by  means  of  the  two  long  green  lines  spread- 
ing from  the  point  23b. 

Position  23b.  Ancient  Pool  of  Hezekiah,  northeast  to 
the  Church  of  the  Holy  Sepulchre 

As  you  see,  it  is  entirely  surrounded  by  buildings. 
That  structure  on  the  other  side  of  the  Pool,  with  the 
closed  balcony,  is  an  Arabian  cafe,  fronting  on  Christian 
Street.  The  Pool  is  two  hundred  and  forty  feet  long, 
from  north  to  south,  and  more  than  half  as  wide.  Its 
depth  as  a construction  is  from  nineteen  to  twenty-four 
feet  in  different  places.  Its  source  of  supply  is  the  upper 
Pool  of  Gihon,  on  the  northwest  of  the  city.  After  the 
spring  rains  it  is  sometimes  full,  but  in  the  summer  it  is 
apt  to  contain  only  a little  muddy  water.  You  remem- 
ber that  the  good  King  Hezekiah,  about  720  B.  C.,  brought 
water  by  an  underground  tunnel  into  Jerusalem.8  Opin- 
ions differ  as  to  whether  or  no  this  reservoir  was  built 
by  Hezekiah,  but  the  weight  of  authority  is  against  it. 
The  Pool  must  have  been  in  existence  in  the  New  Testa- 
ment period,  for  it  is  mentioned  by  Josephus  as  Amyg- 
dalon — the  Serpent’s  Pool.  At  present  it  is  of  no  service 
as  a water  supply,  but,  under  a wise  and  liberal  adminis- 
tration, the  Pool  might  again  be  useful. 

1 Zechariah  viii.'S.  3 II  Kings  xx:ao. 

a Luke  vii:32.  * For  Supplementary  Tour  only. 

Fositious  23a,  23b.  Map  3. 


POOL  OF  1IEZEKIAII 


83 


That  group  of  buildings  just  beyond  the  Pool  is  the 
Church  of  the  Holy  Sepulchre,  which  we  shall  soon  visit. 
You  notice  that  the  larger  of  its  two  domes  has  a modern 
appearance.  In  1808  the  old  building  suffered  great  in- 
jury by  fire,  and  the  dome  fell.  It  stood  in  ruins  for  some 
years,  but  finally  was  reconstructed.  You  notice  the 
square  tower  with  the  temporary  roof.  Beside  that  is  the 
entrance  to  the  church. 


Our  chief  Jerusalem  map  shows  the  whole  length 
of  David  Street.  If  we  consult  it  again  for  a mo- 
ment we  find  its  western  part,  a short  distance  in 
from  the  Jaffa  Gate,  passes  near  the  big  old  reser- 
voir called  by  Hezekiah’s  name,  and  crosses  the  end 
of  another  thoroughfare  known  as  Christian  Street. 
We  will  turn  into  Christian  Street  and,  pausing  at 
the  spot  marked  24,  stand  facing  toward  the  north. 

Position  24.  Christian  Street,  Jerusalem.  Motley 

life  in  the  Holy  City’s  bazaar  district 

Rather  narrow,  isn’t  it,  according  to  our  notion 
of  what  a city  street  should  be?  But  in  our  cities 
we  must  provide  width  for  wagons  and  horses  to 
pass  each  other,  and,  as  we  have  said  before,  few 
wheeled  vehicles  enter  the  gates  of  Jerusalem.  One 
sees  donkeys  and  camels,  but  rarely  carriages,  in 
these  streets.  The  pavement  looks  fairly  even,  and 
decently  clean;  in  these  respects  this  is  by  far  the 
best  street  in  the  city.  Most  of  the  alleys  and  lanes 
of  Jerusalem  are  in  a condition  of  vileness  indescrib- 
able. In  the  evening  this  place  is  as  silent  as  a 
graveyard,  few  or  no  lamps, — all  the  shops  shut  and 
barred.  One  might  meet  some  night  watchmen,  but 
they  look  like  robbers.  In  Oriental  cities  no  one 
goes  abroad  at  night,  except  under  absolute  neces- 
sity. 


1'oftltionM  23b,  24.  Map  3. 


84  TRAVELLING  IN  THE  HOLY  LAND 

You  see  this  same  street  by  daylight,  and  find  it 
alive  with  people.  These  walls  on  either  side  are 
plain  and  gloomy,  and  the  windows  on  the  upper 
stories  are  iron-bound.  Those  upper  stories  are  pri- 
vate homes.  Everywhere  in  the  city  one  finds 
arches  like  these  swung  across  the  streets ; and  they 
are  needed  as  props  to  the  walls,  for  the  foundations 
often  rest  on  the  ruins  of  earlier  buildings.  Those 
breaks  tell  of  cracks  that  have  opened  in  the  walls. 
On  the  ground  floors  little  shops  front  upon  the 
street,  and  their  wares  often  encroach  upon  the 
roadway.  That  key  hung  up  in  front,  and  the  clock 
beyond  it,  tell  the  passers  what  are  for  sale.  You 
might  suppose  that  these  shopkeepers  would  want 
all  the  light  possible  in  such  shaded  streets ; but 
sunshine  is  never  welcome  to  Orientals,  and  they 
hang  curtains  and  awnings  overhead.  Glance  at  a 
few  of  the  types  of  people  in  sight  at  this  moment, 
the  dress  of  the  women,  the  flowing  robes  and  abbas 
(overcoats)  of  the  men.  You  can  almost  see  their 
sandals  flap  as  they  walk,  yet  they  never  slip  off 
the  owners’  feet. 

Through  a street  not  unlike  this,  Jesus  was  walk- 
ing one  day  when  he  saw  the  blind  man  begging.1 
It  was  certainly  not  very  far  from  here  that  he 
mixed  a little  earth  from  the  street,  placed  a patch 
of  it  on  each  eye  of  the  blind  man,  and  sent  him  to 
wash  in  the  Pool  of  Siloam,  down  in  the  Kedron 
Valley.  Can  you  not  imagine  the  blind  man  feeling 
his  way  through  these  same  crowded,  narrow 
streets,  on  his  errand  to  the  Pool?  As  we  watch 
this  Oriental  crowd,  we  should  be  hardly  surprised 
to  see  Paul  of  Tarsus,  just  arrived  from  Damascus, 

1 John  ixn-7. 


Position  24.  31  np  3. 


CHRISTIAN  STREET,  JERUSALEM  85 

visiting  the  apostles  James  and  Peter,  and  soon  to 
start  for  Caesarea.1 

Do  you  notice  that  second  arch  yonder?  Just  be- 
yond that  we  shall  turn  to  the  right  and  find  our- 
selves on  a court  beside  an  ancient  building,  where 
throngs  of  people  are  passing  out  and  in.  We  shall 
not  look  up  at  its  walls  from  the  court,  but  will  take 
our  stand  where  we  can  obtain  a good  view,  looking 
down  from  the  roof  of  a Greek  monastery  opposite, 
that  is,  from  the  south.  The  position  is  marked  25 
on  Map  3. 

Position  25.  The  Church  of  the  Holy  Sepulchre 

Take  a good  look  at  this  mass  of  venerable  build- 
ings opposite.  Nearest  to  us  is  the  bell-tower,  un- 
finished since  the  great  fire  of  1808.  Behind  the 
tower  we  catch  just  a glimpse  of  the  principal  dome, 
but  have  a full  view  of  the  secondary  or  smaller 
dome.  The  Holy  Sepulchre  itself  is  directly  under 
the  larger  dome.  What  are  all  these  crowds  of  peo- 
ple doing  here,  filling  every  roof  and  ledge,  and 
thronging  the  court  below?  It  is  Holy  Week,  and 
the  Greek  Patriarch  is  making  a visit  of  state  to  the 
Holy  Sepulchre.  We  shall  meet  him  and  his  at- 
tendants shortly. 

You  know  what  gives  a world-wide  interest  to 
this  old  church — more  than  an  interest ; the  world 
feels  deep  reverence  for  it.  Millions  believe  that  on 
this  spot  was  Mount  Calvary  of  old,  where  the  three 
crosses  rose,  and  where  the  tomb  of  Jesus  was  hol- 
lowed out  of  the  rock.  They  show  the  exact  place 
where  every  event  of  that  awful  tragedy  took  place. 
They  point  out  all  the  sites  with  such  definiteness 

1 Acts  ix:26-3o;  Galatians  i:i8,  19. 


Positions  24,  25.  Map  3. 


86  TRAVELLING  IN  THE  HOLY  LAND 

and  such  confidence  that  the  thoughtful  visitor  can 
scarcely  avoid  a feeling  of  distrust.  The  evidence 
in  favor  of  this  location  is  principally  traditional, 
and  scholars  have  exposed  most  of  its  pretensions  a 
hundred  times.  Yet  it  was  to  rescue  this  ground 
from  the  rule  of  the  Moslems  that  the  Crusades  were 
undertaken  in  the  middle  ages.  Europe  sent  forth 
its  noblest  sons,  and  poured  out  rivers  of  blood  to 
found  a Christian  state  of  which  this  church  was 
to  be  the  center.  But  it  was  all  in  vain ; the  Cru- 
saders’ kingdom  was  swept  away,  and  the  Holy 
Sepulchre  remains  to  this  day  in  the  grasp  of  the 
Ottoman  Empire. 

If  we  were  standing  in  that  crowded  doorway 
down  there  we  should  see  on  the  left  of  the  entrance 
a little  recess  where  a detachment  of  Turkish  sol- 
diers is  always  on  guard.  The  principal  business  of 
the  guard,  however,  is  not  to  maintain  Turkish  con- 
trol, but  to  keep  order  among  the  hundred  thousand 
pilgrims  of  varied  Christian  beliefs  and  from  every 
Christian  land,  who,  every  year,  visit  this  ancient 
church.  You  know,  this  is  one  of  the  only  two 
buildings  in  the  whole  world  where  Roman  Catho- 
lics, Greek  Christians,  Syrians,  Copts  and  Armen- 
ians— all  the  great  churches  except  the  Protestants 
— worship  under  one  roof.  The  other  Union  Church 
we  shall  find  at  Bethlehem,  over  the  cave  where 
Jesus  was  born.  But  in  neither  of  the  two  churches 
is  there  Christian  unity;  each  sect  or  division  of 
Christianity  has  its  own  chapel,  and  the  privileges 
of  each  are  jealously  guarded  around  the  Holy  Sep- 
ulchre itself,  where  they  perform  their  several  rites 
in  turn  and  never  together. 

For  Position  26,  nmiu  tour,  see  page  88. 


Position  25.  Map  3. 


CHURCH  OF  THE  HOLY  SEPULCHRE 


87 


* We  enter  the  low-browed  door  to  the  church  of  the 
Holy  Sepulchre,  and  find  that  its  floor  is  below  that  of 
the  outer  court.  We  pass  a little  room  where  the  Moslem 
guard  is  stationed,  and  about  forty  feet  from  the  en- 
trance-door we  take  our  next  position. 

Position  25a.  The  Stone  of  Anointment — Church  of  the 
Holy  Sepulchre 

We  can  see  that  the  center  of  interest,  almost  of  adora- 
tion, is  the  flat  stone,  nearly  nine  feet  long  (reddish  mar- 
ble), which  lies  before  us.  Around  it  are  decorated  can- 
delabra, and  above  it  a row  of  lamps.  If  we  could  but 
be  sure  that  this  stone  is  really  what  it  is  claimed  to  be, 
we,  too,  would  feel  like  joining  that  kneeling  company  of 
pilgrims.  Tradition  states  that  on  that  stone  the  body 
of  Jesus  was  laid  after  it  was  taken  down  from  the  cross. 
Beside  it  stood  Joseph  of  Arimathea,  the  rich  noble,  who, 
at  the  risk  of  his  life,  went  to  Pilate’s  palace  and  asked 
for  the  privilege  of  burying  the  body  of  Him  whom  he 
believed  to  have  been  at  least  a prophet.1  To  this  place 
came  Nicodemus,2  once  afraid  of  popular  opinion,  and  vis- 
iting Jesus  for  a memorable  interview  at  night;*  but  af- 
terward, bold  to  show  his  loyalty  and  love,  bringing  a 
princely  gift  of  a hundred  pounds  of  myrrh  and  aloes,  to 
be  wrapped  in  linen  folds  around  the  precious  body.  A 
little  to  the  right,  just  outside  the  limits  of  our  vision,  is 
another  stone,  on  which  ’tis  said  Mary  Magdalene  and 
the  other  women  stood  with  streaming  eyes,  watching  the 
preparations  for  the  burial  of  their  Lord.4  As  the  picture 
of  this  scene  rises  before  our  mental  vision,  can  we  won- 
der at  the  ardent  devotion  of  this  group  of  worshipers? 
Pilgrims,  rich  and  poor,  come  here  from  all  quarters  of 
the  habitable  globe.  They  kneel  beneath  the  pendent 
lamps  of  gold  and  silver,  kissing  the  marble,  once  touched 
— as  they  believe — by  the  body  of  their  Lord.  Now  you 
may  see  a Russian  peasant,  sad-eyed,  wrinkled,  bent  with 
many  sorrows,  lay  his  cheek  silently  on  the  stone,  with 
a look  on  his  face  as  if  he  were  a child  leaning  against 
his  mother’s  breast;  and  now  a little,  barefoot  boy,  with 
big,  serious  eyes,  kissing  his  hand  and  laying  it  on  the 
stone  where  he  finds  that  he  cannot  reach  it  with  his  lips; 
or  some  young  nun,  slender,  pale,  dark-eyed,  with  a noble 

* For  Supplementary  Tour  only.  3 John  iii:i*5. 

1 Matthew  xxvii:57;  Mark  xv:43.  ‘Luke  xxiii:ss. 

*John  xix:39. 

Position  25n.  Map  3. 


88 


TRAVELLING  IN  THE  HOLY  LAND 


Italian  face,  shaken  with  sobs,  the  tears  running  down 
her  cheeks,  as  she  bends  to  touch  her  lips  to  the  resting- 
place  of  the  Friend  of  Sorrows.  While  we  must  admit 
that  many  scholars  now  believe  that  the  true  Calvary  is 
elsewhere,  yet  we  respect  the  faith  of  countless  millions, 
who,  for  fifteen  centuries,  have  here  knelt  and  worshiped 
their  risen  Lord. 


Directly  under  the  chief  dome  of  the  church  we 
find  its  central  shrine. 

Position  26.  The  Holy  Sepulchre 

Right  in  the  center  of  a great  circular  room,  sixty- 
eight  feet  in  diameter,  rises  before  us  a highly  dec- 
orated but  rather  tawdry  edifice  of  marble.  You 
notice  in  front  of  it  some  gigantic  candlesticks  and 
almost  innumerable  lamps — the  gifts  of  worshipers. 
Lamps  hang  everywhere  around  the  rotunda.  There 
is  a row  of  them  almost  over  our  heads  in  front  of 
us.  Those  little  balconies  above  are  for  the  favored 
few  on  Christmas  and  Easter,  when  the  whole  build- 
ing is  thronged  by  a disorderly  and  rather  danger- 
ous multitude  of  worshipers.  Now  look  closely  into 
the  open  portal  to  the  shrine.  Perhaps  you  can  see 
that  it  has  two  rooms,  the  outer  one,  where  a mar- 
ble altar  stands,  and  an  inner  room  beyond  with  a 
dark  entrance.  The  outer  room  is  the  Chapel  of  the 
Angel,  and  yonder  altar  is  supposed  to  mark  the 
spot  where  on  the  morning  of  the  Saviour’s  resur- 
rection the  angel  stood  outside  the  tomb  and  said  to 
the  amazed  women,  “He  is  not  here:  He  is  risen,  as 
He  said.” 1 Back  of  the  altar  you  see  another 
arched  portal.  That  leads  to  the  interior  of  the 
tomb  itself ; and  there  on  the  right  is  a recess  cut 
in  the  rock,  where  the  worshipers  at  this  shrine  be- 

1 Matt.  xxviii:2-6. 


Positions  25a,  26.  Map  3. 


CHURCH  OF  THE  HOLY  SEPULCHRE  89 

lieve  that  the  body  of  Jesus  lay  entombed  for  three 
days.1 

If  one  could  only  believe  all  these  statements  with 
unquestioning’  faith  how  real  the  events  would  be- 
come! Did  the  angel  stand  in  that  spot?  Was  the 
Saviour  buried  in  that  inner  chamber?  We  must 
admit  that  very  few  competent  scholars  accept  these 
traditional  localities,  and  that  there  is  a growing 
tendency  to  find  the  true  Calvary  elsewhere,  as  we 
shall  see  in  our  journey  around  the  city.  But  we 
must  respect  the  reverent  faith  of  the  countless  mil- 
lions who  for  fifteen  centuries  have  here  knelt  and 
worshiped. 

We  leave  the  church  building  by  the  low-arched 
door  near  the  Stone  of  Anointment,  and  are  just  in 
time  to  see  a certain  famous  procession. 

Position  27.  Easter  procession  of  the  Greek  Patri- 
arch, entering  the  Church  of  the  Holy  Sepulchre 

There  walks  the  Patriarch  at  the  rear  of  the  pro- 
cession of  dignitaries.  You  can  distinguish  him  by 
his  bell-shaped  tiara,  while  all  the  other  ecclesiastics 
wear  black  hats  with  the  crowns  almost  flat.  A 
crosier  is  borne  in  front  of  him  as  the  emblem  of  his 
office.  Notice  the  richly  embroidered  robes  and 
wide  collars  of  these  dignitaries.  On  either  side  of 
the  Patriarch  walks  an  attendant  holding  three 
tapers.  Do  you  observe  the  double  row  of  Turkish 
soldiers  on  either  side,  wearing  the  inevitable  fez 
cap?  These  are  the  guards  of  the  procession,  keep- 
ing the  crowd  away  from  the  sacred  personages. 
Do  you  notice  that  many  in  the  procession  are 

1John  xix:4i,  4 2. 


Posit  ion*  1*0, 


Map  3. 


90 


TRAVELLING  IN  THE  HOLY  LAND 


carrying  candles?  We  wonder  what  are  the 
thoughts  of  those  Moslem  soldiers  who  stand  on 
guard  to  protect  these  Christians  from  each  other. 
More  than  one  riot  has  taken  place  within  those 
sacred  walls.  The  pavement  around  the  Sepulchre 
has  been  covered  with  blood  and  heaped  with  dead 
bodies  from  the  quarrels  of  so-called  Christian  sects. 

For  Position  28,  main  tour,  see  page  01. 


* Now  find  on  the  Jerusalem  map,  numbered  3,  the 
Turkish  governor’s  palace  at  the  northwestern  corner  of 
the  Temple  area,  the  site  of  the  Tower  of  Antonia.  Tra- 
dition tells  us  that  that  was  the  Pretorium,  or  Judgment 
Hall  of  Pontius  Pilate.  Trace  from  there  a street  run- 
ning a little  south  of  west,  meeting  Valley  Street,  and 
following  it  a short  distance  to  the  southeast,  then  again 
taking  a course  south  of  west  to  the  Church  of  the  Holy 
Sepulchre.  On  that  winding  route,  at  the  spot  marked 
27a,  we  take  our  next  position. 

Position  27a.  Devout  pilgrims  carrying  a great  cross 
through  the  Via  Dolorosa 

Is  this  street  thronged  with  pilgrims  actually  the  Sor- 
rowful Way — the  Via  Dolorosa,  through  which  our  Sa- 
viour walked  from  Pilate’s  judgment  hall  to  Calvary, 
bearing  the  cross  until  he  sank  under  its  weight?  Evi- 
dently these  worshipers  believe  it,  as  their  reverent  act 
and  fervent  looks  attest.  As  a fitting  memorial  they  are 
carrying  a huge  cross  over  the  path  which  they  unques- 
tioningly  believe  was  trodden  by  their  Lord.  On  the  walls 
that  line  the  street  are  the  stations  of  the  cross,  as  shown 
in  Roman  Catholic  churches. 

But  is  this  the  real  Street  of  Sorrows?  Was  this  the 
route  through  which  the  Saviour  of  the  world  walked,  a 
doomed  man,  bearing  His  Cross  from  the  Gabbatha  to  the 
Golgotha?  If  we  were  certain  that  Pilate’s  judgment  hall 
was  at  the  Tower  of  Antonia,  and  that  Calvary  was  under 
the  roof  of  the  Holy  Sepulchre  Church,  then  this  might 
indicate  the  general  route,  though  the  real  street  is  doubt- 
less from  thirty  to  fifty  feet  underground.  But  the  evi- 
dence is  as  strong  that  Pilate’s  courtroom  was  at  the 

* For  Supplementary  Tour  only. 

Positions  27,  27n.  Map  3. 


ON  THE  VIA  DOLOROSA 


91 


Tower  of  David  (Position  10),  as  at  the  Tower  of  Antonia, 
and  it  is  certainly  as  strong  to  place  Calvary  on  the  north 
(as  we  shall  see  it  later),  as  it  is  to  place  it  on  the  west. 
Damascus  Street,  which  runs  north  across  the  city,  is 
just  as  likely  to  be  the  true  Via  Dolorosa  as  is  this  where 
the  pilgrims  are  worshiping.  But,  whether  the  location 
be  right  or  wrong,  the  fact  is  the  same;  and  that  mighty 
fact  is  brought  before  us  on  this  street  as  nowhere  else, 
that  Jesus  of  Nazareth  once  stood  in  this  city,  crowned 
with  thorns;  that  some  pavement  here  was  pressed  by  his 
torn  feet;  that  on  his  lacerated  back  rested  a cross,  which 
he  bore  for  you  and  me.  That  picture  may  take  the  place 
before  our  minds  of  this  scene  upon  which  our  eyes  are 
resting. 


Find  on  the  main  map  of  Jerusalem  (Map  3)  the 
place  where  the  Via  Dolorosa  crosses  a street  run- 
ning north  and  south  across  the  city.  That  is  Da- 
mascus Street  leading  to  the  Damascus  gate  (Posi- 
tion 8).  We  will  take  our  stand  at  the  spot  marked 
28,  on  a house-roof  near  the  gate,  and  view  a hill 
just  outside  the  northern  wall  of  the  city. 

Position  28.  The  “new”  Calvary  outside  the  Da- 
mascus Gate 

We  have  before  us  the  prospect  north  from 
Jerusalem,  so  familiar  to  millions  of  eyes  through 
the  long  past.  But  look  for  a moment  on  that 
rounded  grassy  knoll,  with  the  two  caverns  yawning 
under  it,  and  then  recall  those  lines  which  have  been 
sung  so  often : 

“There  is  a green  hill  far  away 
Without  a city  wall, 

Where  the  dear  Lord  was  crucified, 

Who  died  to  save  us  all.” 

There  are  hints  which  point  to  this  place  as  the 
hill  of  Calvary  far  more  strongly  than  to  the  tradi- 

Po.sitioiiN  27n,  28.  Map  3. 


92  TRAVELLING  IN  THE  HOLY  LAND 

tional  Holy  Sepulchre.  We  know  that  Jesus  was 
crucified  outside  the  city ; 1 and  this  has  always  been 
without  the  wall,  while  the  other  Calvary  may  have 
been  enclosed  within  it.  The  resemblance  of  that 
elevation,  with  its  two  caves,  to  a human  skull  with 
two  eye-sockets,  might  have  suggested  the  name 
Golgotha — “skull-like.”  2 Moreover,  we  know  the 
cross  was  planted  in  a public  place  near  to  the 
city;3  and  this  is  beside  the  Damascus  road,  one  of 
the  most  frequented  in  all  the  land.  Then,  from 
early  Jewish  writings,  we  learn  that  this  hill,  north 
of  the  city,  was  given  up  to  the  execution  of  crim- 
inals, and  received  the  name, — Place  of  Stoning. 
There  is  another  remarkable  statement  made  about 
this  hill ; that  it  is,  and  has  long  been,  especially 
hateful  to  the  Jews  of  the  city,  who  always  utter  a 
curse  when  they  pass  it,  though  they  cannot  tell 
why.  Our  Christian  guide  through  Palestine  told 
us  that  this  is  without  question  a fact,  and  that  the 
words  of  the  malediction  when  translated  are 
“Cursed  be  the  man  who  ruined  our  nation  by  call- 
ing himself  its  king.”  If  indeed  this  be  “the  place 
called  Calvary,”  then  it  is  the  center  of  the  Chris- 
tian world. 

Picture  to  yourself  three  crosses  yonder,  with 
One  Innocent  in  the  center;  see  the  circle  of  Jewish 
enemies  and  Roman  soldiers  around  him;  look  at 
the  sorrow-smitten  mother,  the  sympathizing  wom- 
en, the  beloved  disciple  standing  near;  see  the  gloom 
gathering  over  the  landscape,  and  hear  the  seven 
mighty  words  sounding  out  from  the  lips  of  the 
'Crucified.  Can  you  make  yourself  feel  that  it  was 

1 John  xix:2o;  Hebrews  xiii:i2.  s Matt.  xxvii:39-44- 

aJohn  xix : 17 ; Mark  xv:2i,  22. 


1'oMilion  28.  Map  3. 


THE  NEW  CALVARY 


93 


all  real,  and  that  it  was  for  us  he  hung  and  suffered 
there? 

“What  Thou,  my  Lord,  hast  suffered, 

Was  all  for  sinner’s  gain: 

Mine,  mine  was  the  transgression. 

But  Thine  the  deadly  pain. 

Lo!  here  I fall,  my  Saviour; 

’Tis  I deserve  Thy  place; 

Look  on  me  with  Thy  favor, 

Vouchsafe  to  me  Thy  grace.” 

For  Position  20,  main  tour,  see  pace  94. 


* You  have  noticed  upon  the  left  a group  of  modern 
buildings  of  stone.  Near  those  buildings,  in  the  side  of 
the  hill,  and  hidden  by  the  hill  as  we  stand  at  Position  28, 
is  a garden,  and  in  the  garden  the  entrance  to  an  ancient 
tomb — our  next  object  of  interest.  Map  3 shows  the 
number  28a  marking  where  we  are  to  stand. 

Position  28a.  Rock-hewn  tomb  in  cliff,  outside  Jerusa- 
lem, possible  tomb  of  Jesus 

We  are  now  near  the  southwestern  side  of  the  hill 
called  the  “New”  Calvary.  Here  in  1882  the  distinguished 
General  Gordon,  then  in  charge  of  explorations  in  Pales- 
tine (later  slain  at  Khartoum  in  Africa),  found  a tomb 
in  the  side  of  the  hill,  which  he  regarded  as  the  true  se- 
pulchre of  Jesus.  You  can  see  the  door  of  entrance  to 
the  cave,  excavated  out  of  the  native  rock,  and  also  a 
window  giving  light  to  the  tomb  within.  You  notice  that 
the  further  wall  by  the  door  is  of  modern  construction. 
This  was  recently  built  to  preserve  the  ancient  wall, 
which  was  in  a crumbling  condition.  Just  before  us  is 
the  hill  which  we  saw  from  Position  28,  and  Jerusalem 
is  on  our  right.  The  oriental  with  cap  and  shawl  cover- 
ing his  head  and  shoulders,  and  wearing  the  customary 
outer  robe  for  chilly  weather,  stands  pointing  to  the  door 
of  the  tomb.  He  might  be  John,  on  the  morning  of  the 
first  Easter  day,  summoned  by  Mary  Magdalene,  with 
the  news  that  the  door  was  open  and  the  body  of  Jesus 
taken  away.  You  remember  that  John  outran  Peter  on 
the  way,  but,  arriving  first,  stood  reverently  at  the  door.1 
How  like  John  it  was  to  stand  at  the  entrance;  and  how 

*For  Supplementary  Tour  only.  'John  xx:i-io. 

PoHltlons  28,  28a.  Map  3. 


94 


TRAVELLING  IN  THE  HOLY  LAND 


like  Peter  it  was  to  rush  forward  into  the  tomb,  and 
see  for  himself  that  the  body  was  no  longer  there!  Do 
you  remember  that  John,  though  second  to  enter  the 
tomb,  was  the  first  to  believe  that  the  Master  had  risen; 
and  to  believe  before  he  had  seen  him  living?  He  saw 
the  long  grave-clothes  wrapped  and  lying  in  order;  he 
saw  the  napkin  that  had  covered  the  face  carefully  folded 
and  laid  by  itself;  and  then  the  conviction  dawned  upon 
his  consciousness  that  this  was  no  stealthy  robbery  of 
a grave,  but  the  calm  conduct  of  One  who  was  in  no 
haste  to  depart.  “Then  that  disciple  saw  and  believed!” 
Blessed  were  they  who  believed  after  they  had  seen  their 
Lord;  more  blessed  the  disciple  alone  of  the  eleven  who 
believed  without  the  sight. 

This  property  now  belongs  to  an  association  of  Eng- 
lish people,  who  keep  it  in  repair,  and  aim  to  preserve  it 
in  its  original  condition.  As  we  stand  in  the  place,  still 
kept  as  a garden,  it  seems  far  more  like  the  tomb  of 
Jesus  than  the  artificial  gaudy  construction  of  gilded 
marble  under  the  dome  of  the  Holy  Sepulchre  Church. 
And  yet,  we  cannot  say  that  this  is  certainly,  or  even 
probably,  the  tomb  of  our  Saviour.  The  evidence  war- 
rants us  in  saying  that  it  may  possibly  be  the  place  where 
our  Lord’s  body  was  laid. 


Although  we  cannot  be  sure  that  this  hill  known 
as  the  “new”  Calvary  is  the  place  of  the  crucifixion, 
nor  that  the  rock-hewn  tomb  in  the  one-time  garden 
on  its  slope  is  the  one  where  Jesus  was  laid,  yet  to 
pass  beyond  its  portals  is  to  enter  an  enclosure 
made  sacred  by  the  reverent  belief  of  a multitude  of 
Christians.  Let  us  now  stand  at  the  door  of  the 
inner  tomb-chamber  and  look  within. 

Position  29.  The  “Tomb  of  our  Lord/’ — New  Cal- 
vary 

Who  are  these  two  people  in  white  garments  that 
have  seated  themselves  in  this  cave?  They  are 
young  Syrian  girls  from  the  English  Protestant 
school,  dressed  in  the  costumes  of  their  people;  and 


Position**  28a,  29.  Map  3. 


THE  NEW  CALVARY 


95 


they  simply  show  us  how  two  people  might  have 
appeared  in  such  a tomb  as  this,  one  at  the  head 
and  the  other  at  the  feet,  where  the  body  of  Jesus 
had  lain.1  We  dare  not  say  that  this  was  the  tomb 
of  Joseph  of  Arimathea,  where  from  sunset  on  Fri- 
day until  early  in  the  morning  of  Sunday,  the  form 
of  the  Crucified  lay  wrapped  in  grave  clothes.  But 
we  can  say  that  this  tomb  is  found  where  once  has 
been  a garden,  in  the  side  of  a hill  that  may  be  Cal- 
vary; 2 that  it  belongs  to  the  Roman  period,  as  its 
form  shows ; that  it  was  hewn  out  of  the  rock ; that 
but  one  burial-place  was  completed  in  it,3  although 
two  others  were  left  unfinished  ; and  that  the  recep- 
tacle for  the  body  was  such  that  two  people  could 
be  seated  beside  it,  as  the  women  found  the  two 
angels  on  that  Easter  morning. 

Even  the  possibility  that  we  may  be  looking  upon 
the  rock-walls  which  once  enclosed  the  body  of 
Jesus  makes  our  heart  beat  faster!  And  it  should 
bring  the  scenes  of  the  burial,  the  sealing,  and  the 
rising  vividly  before  us.  Not  far  away  stood  the 
cross — it  could  not  have  been  more  than  a few  hun- 
dred feet  away — from  which  tender  hands  took 
down  the  torn,  dead  body  of  “Him  who  they  had 
trusted  would  redeem  Israel.”  Imagine  the  little 
procession  down  the  hillside  in  the  gathering  gloom  ; 
the  body  hastily  wrapped  in  linen  clothes,  and  the 
napkin  covering  the  face ; the  women  standing  by 
and  watching  while  all  that  seems  to  be  left  of  the 
Nazarene  is  laid  to  rest  in  yonder  rocky  bed  ; the 
stone  rolled  against  the  door,  and  stamped  with  the 
ruler’s  seal.  Can  we  bring  home  to  ourselves  how 


* Luke  xxiii:53;  Matt.  xxvii:6o. 


1 John  xx:n-i2. 
* John  xix:4i. 


Position  29.  Map  3. 


96 


TRAVELLING  IN  THE  HOLY  LAND 


they  felt  on  that  night  as  they  turned  away  from 
the  tomb  and  from  the  hill? 

For  Position  30,  main  tour,  see  page  97. 


* There  is  another  tomb  in  this  vicinity,  which  will 
show  a “stone  rolled  away.”  Find  on  Map  3 the 
Tombs  of  the  Kings,  half  a mile  from  the  city,  and  a 
little  to  the  northwest  of  the  “New  Calvary.”  Here  a 
vast  system  of  sepulchral  caves  has  been  discovered, 
which  shed  much  light  upon  the  forms  of  burial  among 
the  Jews.  Though  called  the  Tombs  of  the  Kings,  they 
were  excavated  long  after  Jewish  kings  had  ceased  to 
reign  in  Palestine.  It  will  pay  us  to  go  and  see  the  way 
in  which  a tomb  was  closed  by  rolling  a stone  against 
it.  It  will  make  the  entrance  to  our  Lord’s  tomb  real 
to  us  as  it  never  has  been  before.  Our  standpoint  is 
marked  29a. 

Position  29a.  A tomb  with  the  stone  rolled  away 

Notice  that  dark  opening  to  a tomb,  approached  by 
steps  where  these  two  young  women  are  seated.  Do  you 
see  the  round,  flat  stone  standing  at  the  door?  A frag- 
ment has  been  broken  off  on  one  side,  but  the  curve  in 
the  edge  of  the  stone  is  shown,  and  also  the  groove  in 
which  it  has  been  rolled  when  the  sepulchre  was  closed. 
You  can  see  how  heavy  it  must  be.  When  it  rolls  for- 
ward, it  goes  down  an  incline  and  drops  into  a niche. 
To  roll  it  in  its  channel  and  especially  to  roll  it  up 
away  from  the  tomb  entrance  would  require  the  strength 
of  several  men,  and  would  be  far  beyond  the  power  of 
women  like  those  seated  at  the  entrance.1  Moreover, 
when  shut,  the  entrance  could  be  easily  sealed,  as  we 
know  our  Lord’s  tomb  was  sealed  when  the  watch  was 
set.2 

A visit  to  such  a tomb  as  this,  less  than  a mile  from 
the  place  where  Jesus  was  buried,  ought  to  make  the 
facts  in  the  gospel  history  exceedingly  real.  It  was 
in  connection  with  such  a tomb  as  this,  and  not  far  from 
here,  that  occurred  that  most  momentous  of  all  events 
for  the  salvation  of  the  world — Christ’s  resurrection  from 
the  dead.  Our  salvation  depends  upon  this — a risen 


1 Mark  xvin-3.  2 Matt.  xxvii:66. 

* For  Supplementary  Tour  only. 


Positions  29,  29a.  Map  3. 


THE  NEW  CALVARY 


97 


Christ:  “If  Christ  be  not  risen,  then  is  our  preaching 

vain,  and  our  faith  is  also  vain.”  To  such  a stone  door 
as  this  the  Roman  soldiers  brought,  toward  evening  of 
that  terrible  day,  the  dead  body  of  Christ.  Such  a stone 
as  this  they  moved,  with  straining  muscle.  You  can  see 
the  ponderous  stone  roll  upon  its  channel;  you  can  hear 
an  echo  sound  through  the  cave  as  it  strikes  the  wall; 
you  can  think  of  the  utter  despair  of  any  return  to  life 
that  the  sound  brought  to  those  women  as  they  realized 
that  all  was  over,  and  the  Master  whom  they  loved  was 
sealed  within  the  iron  hills.1  But  can  you  also  picture  to 
yourself  the  surprise  two  days  afterward,  when  those 
same  women  found  the  great  stone  rolled  away  and  an 
angel  sitting  upon  it?  Mary  Magdalene  saw  it  first,  and 
ran  to  bring  word  to  the  disciples,  but,  soon  returning, 
was  the  first  to  meet  her  risen  Lord.  How  real  it  all 
seems! 


Find  now  on  the  main  map  of  Jerusalem  the  Casa 
Nuova  or  Latin  Hospice,  a little  to  the  north  of  the 
Jaffa  Gate,  and  west  of  the  Church  of  the  Holy 
Sepulchre.  The  building  is  a refuge  or  hotel, — after 
the  eastern  class, — for  pilgrims  of  the  Latin,  or 
Roman  Catholic  Church.  It  offers  an  excellent 
position  from  which  to  view  the  city.  We  shall 
stand  next  on  its  roof,  at  the  south  side  of  a tower 
and  look  across  the  city  toward  the  east.  Find  on 
the  map  numbered  3 the  number  30  in  red,  with 
red  lines  diverging  from  it ; you  will  see  that  our 
view  is  to  extend  far  over  the  city,  and  to  end 
against  the  height  on  the  east. 

Position  30.  Jerusalem  and  the  Mount  of  Olives — 
East  from  the  Latin  Hospice 

Yonder,  rising  outside  the  city  walls  to  the  east, 
is  the  Mount  of  Olives  crowned  by  the  pointed 
tower  of  a Russian  church.  And  how  plainly  we 

1 Matt.  xxvii:6o,  61. 


Positions  29a,  30.  Map  3. 


98  TRAVELLING  IN  THE  HOLY  LAND 

can  trace  those  three  paths  climbing  the  hill!  By 
one  of  those,  certainly — more  likely  by  all  of  them 
at  different  times — our  Saviour  walked  over  the 
Mount  of  Olives  to  Bethany,  which  lies  on  the  other 
side  of  the  ridge.  Then  it  was  a succession  of  ter- 
races completely  covered  with  vines  and  olives. 
Now  the  hillside  is  bleak  and  bare,  with  compara- 
tively few  trees.  It  is  green  only  in  the  spring; 
after  a few  months  the  grass  dries  up  and  only  the 
grayish  olive  foliage  is  left  to  give  an  effect  of  ver- 
dure and  life. 

Now  let  us  look  at  the  city  below  us.  We  are 
looking  in  a direction  almost  precisely  opposite  that 
of  Position  16,  when  we  were  over  there  on  Olivet, 
facing  west.  There  on  the  left  is  the  Church  of  the 
Holy  Sepulchre,  which  we  have  visited  (Positions 
25,  26).  The  house  roofs  near  us  are  all  tiled  and 
somewhat  pointed.  Now,  as  we  look  more  closely 
across  the  city,  we  see  quite  a mass  of  small  domes 
around  the  Dome  of  the  Rock.  Those  little  houses 
around  it  are  in  the  Moslem  or  Mohammedan  quar- 
ter; these  near  at  hand  are  the  best  in  the  Christian 
quarter.  Most  of  them  are  tiled,  but  a few  are 
shingled,  and  one  of  them  has  a wooden  shed  on  the 
roof,  you  notice.  The  smoke  from  household  fires 
usually  makes  its  exit  by  a window  or  door,  but 
chimney  pipes  have  been  introduced  during  the  last 
few  years.  Household  refuse  is  thrown  out  into 
the  streets,  and  the  streets  are  cleaned  so  seldom 
their  condition  becomes  wretchedly  unsanitary. 
One  reason  for  the  neglect  is  the  difficulty  of  secur- 
ing proper  supplies  of  water  for  scrubbing  and 
flushing  pavements. 

That  low,  square  tower  at  the  right  of  the  Sep- 


Position  30.  Map  3. 


JERUSALEM  AND  MOUNT  OF  OLIVES 


99 


ulchre  Church  dome  is  the  bell-tower  of  the  church. 
Farther  to  the  right  you  notice  a new  pointed  tower, 
with  round-arched  window  openings — that  belonged 
once  to  the  Church  of  St.  John,  the  headquarters  of 
the  Knights  of  St.  John  in  the  crusading  ages.  We 
have  seen  it  before. 

How  plainly  we  can  see  the  upper  courts  of  the 
houses  near  at  hand  and  the  stone  stairways  leading 
up  to  them ! But  for  these,  the  women  in  those 
houses  would  have  no  out-of-doors,  no  fresh  air,  and 
no  sunshine.  You  notice  that  around  every  breath- 
ing-place on  the  roof  there  is  a battlement  for  the 
safety  of  those  who  frequent  it,  just  as  was  com- 
manded in  the  ancient  law.1  Do  you  observe  those 
small,  round  openings  in  the  wall  just  below  at  the 
right,  and  in  other  walls  farther  away?  Those  are 
constructed  to  allow  the  women  to  look  out  and  see 
a bit  of  what  is  going  on  around  them  without  being 
seen  by  others. 

1 Deuteronomy  xxii:8. 


Position  30.  Map  3. 


PART  II.  SOUTHERN  JUDEA,  THE 
DEAD  SEA  AND  THE  JORDAN 


[Regular  tour,  31-50,  including  20  positions.  Sup- 
plementary tour,  32a-5oa,  including  27  positions. ) 

You  noticed  on  the  Mount  of  Olives  the  tower 
of  a Russian  church,  a landmark  seen  miles  away  in 
almost  every  direction.  We  will  cross  the  city  to 
Olivet  and  take  our  next  view  from  that  Russian 
tower.  The  Jerusalem-Bethany  map  (4)  marks  our 
standpoint  31  and  indicates  the  reach  of  our  outlook 
by  spreading  lines. 

Position  31.  Jerusalem,  center  of  Christian  history, 
seen  west  from  Tower  on  the  Mount  of  Olives 

Our  present  point  is  the  most  lofty  from  which  a 
view  of  Jerusalem  may  be  taken ; and  we  have 
reached  it  without  climbing  the  two  hundred  and 
fourteen  steps  inside  the  tower!  You  perceive  that 
the  buildings  directly  beneath  us  are  new;  they  are 
connected  with  the  Russian  Orthodox  (Greek) 
Church.  Beyond  is  a wretched  Mohammedan  vil- 
lage, mostly  inhabited  by  unfortunate  beggars.  No- 
tice the  irregular  wall,  almost  a circle,  surrounding 
the  village  mosque.  We  cannot  see  the  western 
slope  of  the  Mount  of  Olives,  but  we  look  across 
the  valley  below  and  see  the  eastern  declivity  of 
Mount  Moriah,  and  the  long  quadrangle  of  the 

PoNitlon  31.  Map  4. 

IOI 


102  TRAVELLING  IN  THE  HOLY  LAND 

Temple  enclosure,  called  in  Arabic  the  Haram  es 
Sherif,  or  Noble  Sanctuary.  Look  at  the  eastern 
wall  of  the  Temple  and  the  city,  and  notice  how  the 
level  of  the  Temple  platform  rises  above  it.  On 
the  extreme  left  you  see  the  Mosque  el-Aksa,  di- 
rectly in  the  middle  the  octagonal  Dome  of  the 
Rock.  On  the  right  of  the  dome,  at  the  extreme 
right-hand  corner  of  the  Temple  area  you  see  a 
building  with  a tower  rising  above  the  nearer 
houses.  That  is  the  Turkish  Governor’s  Palace,  al- 
ready familiar  from  other  standpoints.  If  the  head 
of  that  Arab  up  here  on  the  balcony  were  not  di- 
rectly in  the  way,  we  might  see  the  Pool  of  Beth- 
esda,  where  Jesus  cured  a cripple.1  You  can  see  in 
the  wall  of  the  city  the  closed-up  Golden  Gate,  and 
a path  inside  the  wall  leading  to  it.  In  the  distance 
you  see  the  hills  of  Judea,  which  furnished  a natural 
rampart  on  the  west  of  the  city. 

Let  us  walk  around  this  balcony  on  the  Russian 
tower  and  look  eastward  from  very  near  the  same 
point  of  view.  Map  4 marks  our  field  of  vision. 

Position  32.  From  Olivet  over  the  Wilderness,  Jor- 
dan Valley,  and  Dead  Sea  to  Moab 

What  a contrast  in  our  western  and  eastern  views 
from  the  same  Tower!  On  one  side  a city  of  sixty 
thousand  inhabitants  with  domes  and  towers,  roofs 
and  walls ; on  the  other  side  a frowning  wilderness 
with  a few  small  villages,  and  on  its  bare  mountains 
scarcely  a tree  to  be  seen ! This  land  before  us  is 
the  wilderness  of  Judea,  inhabited  only  by  a few 
wandering  Arabs,  and  as  desolate  in  the  days  of  the 

1 John  v:2- 9. 


Positions  31,  32.  Map  4. 


VIEW  FROM  OLIVET 


103 


Bible  as  it  is  now.  You  see  that  one  road,  shut  in 
by  walls  on  either  side,  running  eastward  and  then 
turning;  that  is  the  main  road  to  Bethany,  over 
which  Jesus  and  his  disciples  walked  often;  for 
Bethany,  you  remember,  was  his  home  when  visit- 
ing the  capital,  the  city  being  filled  with  his  ene- 
mies, and  Bethany  having  at  least  one  home  where 
all  were  his  friends.1  The  village  itself  is  just  out- 
side the  limits  of  our  view  at  the  right;  we  shall 
visit  it  later.  You  can  see  at  either  end  of  that 
rugged  mountain  rising  above  the  hills,  a sheet  of 
water.  From  our  tower  it  appears  as  if  it  might  be 
not  more  than  three  or  five  miles  distant ; but  it  is 
the  Dead  Sea,  twelve  to  fifteen  miles  away,  and  to 
be  reached  only  after  a rough  and  difficult  journey. 
That  sea  brings  to  our  mind  the  fate  of  Sodom  and 
Gomorrah.2  The  old  opinion  was  that  they  are 
covered  by  its  waters ; in  fact,  more  than  one  imag- 
inative explorer  has  found  their  ruins  in  its  blue 
depths ! But  it  is  now  held  by  many  that  they  were 
small  towns  on  the  plain  of  the  Jordan  at  the  head 
of  the  Dead  Sea,  not  far  from  Jericho. 

The  dreary  landscape  before  us — its  treeless  hills 
with  scarcely  a spadeful  of  earth  upon  them — is  a 
fair  sample  of  the  Judean  country  all  along  the  bor- 
der of  the  Dead  Sea.  West  of  this  desolate  country 
there  is  a strip  of  fertile  land,  whereon  the  principal 
towns  of  Judea  were  built.  One  may  wonder  that 
so  powerful  a tribe  as  Judah  was  contented  with  so 
poor  a heritage,  having  an  uninhabitable  desert  on 
the  east  and  the  warlike  Philistines  on  the  west. 
But  those  very  surroundings  were  one  influence  in 
shaping  Judah’s  history.  It  was  protected  from  in- 

1 Mark  xi:u;  John  xii:i,  2.  2 Genesis  xix:24,  25. 


['option  32.  Map  4. 


104  TRAVELLING  IN  THE  HOLY  LAND 

vasion  by  its  isolation  and  by  the  difficulty  of  at- 
tacking its  territory,  hence  its  people  maintained  a 
character  of  their  own,  dwelling  apart  from  the 
other  tribes;  Judah  lived  on  in  its  mountain  for- 
tresses long  after  Israel  had  passed  away. 

Do  you  see  that  path  winding  eastward  over  the 
hills?  Who  knows  but  that  over  that  path  walked 
the  aged  Naomi  and  the  young  widow  Ruth  on  their 
way  from  Moab  (in  the  distance  yonder)  to  Bethle- 
hem ? 1 

For  Position  33,  main  tour,  see  page  105. 


* Still  standing  on  the  Russian  tower  on  the  Mount  of 
Olives,  we  turn  our  view  southward  over  the  hill-country 
of  Judah.  Map  4 will  show  us  that  position  (32a)  and 
the  extent  of  our  prospect. 

Position  32a.  From  Olivet  south  over  the  Judean  hills 
to  Frank  Mountain 

Two  landscapes  of  very  different  nature  are  within  the 
sweep  of  our  vision.  On  our  left  we  catch  a glimpse  of 
the  dreary,  desolate  Wilderness  of  Judea;  but  nearly  all  our 
view  embraces  the  hillsides  of  an  inhabited  and  cultivated 
country.  Few  of  the  villages  are  in  sight,  as  they  are 
mostly  hidden  behind  the  hills.  A little  to  our  right, 
beyond  one  of  those  hills,  lies  Bethlehem.  Over  those 
heights  and  through  those  valleys  may  have  marched 
David  of  old,  coming  up  from  Hebron  with  his  mighty 
men  for  the  siege  of  Jerusalem.  Through  that  same 
region  may  have  traveled  the  young  maiden  of  Nazareth, 
Mary,  on  her  way  with  her  wondrous  story  to  visit  her 
cousin,  Elizabeth;2  and  over  its  rough  highroad  may  have 
passed  Joseph  and  Mary,  her  hour  close  at  hand,  hurry- 
ing toward  Bethlehem  for  the  event  which  was  destined 
to  change  the  current  of  the  world’s  history.3 

Do  you  see  that  peak  yonder  in  the  distance,  lifting  it- 
self just  above  the  horizon?  That  is  Frank  Mountain; 
crowned  by  a fortress  of  Herod  the  Great,  and  called  af- 
ter him  Herodium.  Josephus  tells  us  also  that  Herod 

1 Ruth  L16-19.  2 Luke  1:39. 

* For  Supplementary  Tour  only.  3 Luke  ii:4,  5. 


Position**  32,  32a.  Map  4. 


VIEW  FROM  OLIVET 


105 


was  buried  there.  There  in  the  middle  ages  was  another 
strong  fortress  of  the  Crusaders,  which  finally  fell  before 
Turkish  besiegers.  Just  to  the  right  of  the  Frank  Moun- 
tain, in  one  of  those  hills,  is  a vast  cave,  where  many 
believe  that  David  and  his  followers  found  a hiding-place 
from  King  Saul.1  Over  these  mountains  David  and  his 
men  walked  often  during  the  years  of  his  wandering. 


From  the  Russian  tower  we  descend  to  visit  the 
village  of  Bethany,  on  a southeastern  slope  of  Oli- 
vet. Map  4 marks  33,  the  spot  where  we  are  to 
stand. 

Position  33.  Bethany,  where  our  Lord  was  anointed 
by  Mary,  south  from  the  eastern  slope  of  Olivet 

What  a squalid,  miserable  place  it  is ! Can  you 
imagine  Martha,  that  careful  housekeeper,  having 
her  home  in  such  a cluster  of  hovels?  Most  of  the 
people  living  here  to-day  are  wretchedly  poor;  that 
young  woman’s  string  of  silver  coins  glittering  over 
her  forehead  represents  the  larger  part  of  the  sav- 
ings of  her  family — accumulated  funds  are  kept  in 
this  form  instead  of  being  put  in  a bank  as  would 
be  the  case  in  our  own  country. 

We  must  sweep  away  the  present,  and  build  in 
our  thoughts  another  Bethany  on  that  hillside ; for 
the  Palestine  of  to-day  is  only  the  shadow  and  the 
ruin  of  the  Palestine  two  thousand  years  ago.  The 
stones  that  formed  part  of  Martha’s  and  Mary’s 
house  are  unquestionably  on  that  ground  now,  al- 
though there  is  not  any  individual  house  now  stand- 
ing in  the  village  that  was  standing  when  Jesus 
visited  Bethany.  Yet  we  may  be  shown  all  the 
places  connected  with  the  New  Testament  story  in 

1 1 Sam.  xxii:!* 


Positions  32a,  33.  Map  4. 


106  TRAVELLING  IN  THE  HOLY  LAND 

this  place;  for  instance,  do  you  see  on  the  right,  just 
outside  the  village,  two  ruined  towers?  There,  they 
tell  us,  was  the  house  of  Simon  the  leper,1  where 
the  feast  was  made  in  honor  of  Jesus,  when  Martha 
served,  and  Mary  anointed  the  Saviour’s  feet. 
Simon  must  have  been  a rich  man,  they  suppose, 
and  hence  they  give  his  name  to  the  largest  house 
in  the  place.  Near  it,  but  out  of  our  present  range 
of  vision,  is  the  so-called  tomb  of  Lazarus.  It  would 
tax  our  credulity  to  accept  these  exact  locations,  but 
we  know  they  all  once  stood  upon  this  hillside;  we 
know  that  our  Lord  walked  over  these  paths,  and 
counted  yonder  village  as  one  of  his  homes.  It  is 
probable  that  even  in  his  earlier  visits  to  Jerusalem 
Jesus  stayed  here,  since  both  Luke  and  John  give 
us  hints  to  that  effect.2  We  know  that  in  the  third 
year  of  his  ministry  (the  year  of  opposition),  he 
came  to  this  very  place,  and  found  Lazarus  dead, 
and  four  days  in  the  tomb.3  Try  to  call  up  that 
scene  — the  sorrowing  sisters,  the  sympathizing 
friends,  the  sepulchre  with  stone  before  its  door,  the 
tears  of  Jesus,  then  the  mighty  word  of  command, 
and  the  form  wrapped  in  burial-clothes  standing 
alive ! That  most  marvelous  of  the  miracles  of 
Jesus,  save  the  crowning  one  of  all,  his  own  Resur- 
rection— has  stamped  itself  upon  this  place.  Its 
name  now  is  el  Azariyeh,  “the  Lazarus.”  Who  has 
not  wished  to  ask,  as  the  great  laureate  has  written  4 

“Where  wert  thou,  brother,  those  four  days? 

There  lives  no  record  of  reply, 

Which,  telling  what  it  is  to  die 
Had  surely  added  praise  to  praise. 

1 Mark  xiv:3-9. 

2 Luke  x:38-42;  John  xin-5. 

3 John  xi:i7. 

4 Tennyson’s  In  Memoriam,  xxxi,  xxxii. 


Position  33.  Map  4. 


BETHANY 


107 


“Behold  a man  raised  up  by  Christ! 

The  rest  remaineth  unrevealed. 

He  told  it  not,  or  something  sealed 
The  lips  of  that  Evangelist.” 

There  are  other  questions  that  haunt  us  concern- 
ing Lazarus  after  his  return  to  life  here:  What 

became  of  him?  What  kind  of  man  would  he  be 
who  has  come  back  from  the  other  world?  Another 
great  poet  has  tried  to  answer  these  questions  in  his 
own  way,  imagining  a physician  of  the  time  writing 
a letter  to  another  physician  after  an  interview  with 
Lazarus,  thirty  years  after  his  resurrection.1 

One  other  event  in  the  life  of  Christ,  the  closing 
scene  of  all,  comes  before  us  as  we  look  on  this 
place.  Here  Jesus  was  seen  for  the  last  time  on 
the  earth,  ascending  into  heaven,2  not  from  Beth- 
any, but  somewhere  near. 

For  Position  34,  main  tour,  see  page  109. 


* Before  we  leave  this  vicinity  let  us  take  one  more  look 
at  Jerusalem.  We  will  stand  upon  one  of  the  hills  on 
the  south  looking  up  all  the  three  valleys.  Map  3 or  4 
marks  the  spot  where  we  are  to  stand  and  the  range  of  our 
outlook. 

Position  33a.  Jerusalem  from  the  south,  showing  Ophel, 
with  Tyropoeon  and  Kedron  valleys 

We  are  facing  northwest  toward  Jerusalem  from  the 
western  side  of  the  lower  Kedron  valley.  You  can  see 
all  three  valleys,  which  were  around  and  within  the  city. 
There  is  Kedron  on  the  right,  very  deep  in  the  part  im- 
mediately before  us.  That  is  the  village  of  Siloam  on  the 
right  side  of  the  Mount  of  Olives.  We  are  looking  over 
the  Valley  of  Hinnom.  We  cannot  see  its  bed,  but  can 
trace  its  direction.  Now,  look  up  the  hill  directly  before 
us;  can  you  not  discover  a slight  depression  in  it?  That 

1 Robert  Browning:  An  Epistle  containing  the  strange  medical  ex- 

perience of  Karshish,  the  Arab  physician. 

2 Luke  xxiv:so-53;  Acts  i:8-i 2.  * For  Supplementary  Tour  only. 


Positions  33,  33a.  Maps  3,  4. 


io8 


TRAVELLING  IN  THE  HOLY  LAND 


depression  marks  the  course  of  the  ancient  valley  of  the 
Tyropoeon,  which  has  become  filled  up  in  the  changes  of 
time.  But,  by  means  of  the  sinking  of  shafts  its  course 
has  been  followed  through  the  city,  and  a fallen  bridge 
across  it  has  been  located.  You  notice  that  the  present 
southern  wall  of  the  city  stands  high  on  the  hillside  of 
Zion  on  the  left  and  Ophel  on  the  right  of  the  Tyro- 
poeon valley.  In  ancient  times  the  wall  ran  along  the 
foot  of  those  hills,  enclosing  a city  much  larger  than  the 
present  wall  encloses.  You  can  see  above  Ophel  (which  is  a 
lower  spur  or  foothill  of  Moriah),  the  Dome  of  the  Rock, 
also  the  Mosque  el-Aksa.  That  open  space  of  Ophel  has 
great  interest  for  the  student  of  Bible  history,  for  modern 
scholars  are  now  quite  agreed  that  there  was  the  original 
Jerusalem.  On  that  little  hill  was  the  Salem  of  Melchi- 
zedek,  who,  according  to  the  familiar  story  of  Genesis, 
gave  his  blessing  to  Abraham.1  Not  far  from  the  Mosque 
el-Aksa  stood  the  palace  of  David,  and  later  the  elabo- 
rate group  of  Solomon’s  palaces.3  Down  in  the  valley  on 
the  right  was  Gihon,  where  Solomon  was  crowned  king.8 
Perhaps  you  can  see,  just  at  the  foot  of  the  Tyropoeon 
valley,  on  the  left  of  it,  the  square  enclosure  of  the  Pool 
of  Siloam,  with  a tower  just  beyond.  There,  you  remem- 
ber, the  blind  man  was  led  at  Christ’s  command,  and  went 
away  seeing.*  On  the  side  hill  of  Zion,  once  covered  with 
dwellings,  we  now  look  at  gardens  and  olive  trees. 

* Let  us  follow  the  old  road  down  from  Jerusalem 
toward  Bethlehem,  and  find  our  next  position,  where  Map 
2 marks  with  the  number  33b  a spot  beside  the  highway. 

Position  33b.  The  traditional  tomb  of  Rachel,  beside 
the  Jerusalem-Bethlehem  highway 

That  plain  building  does  not  look  much  like  the  tomb 
-of  a rich  man’s  wife;  but  the  tradition  which  regards  it  as 
the  burial-place  of  Rachel  is  almost  as  old  as  the  Chris- 
tian era.  You  remember  that  Rachel  was  the  beloved  wife 
of  Jacob,  for  whom  he  served  her  father  Laban  fourteen 
years  in  Mesopotamia.8  While  on  the  road  between 
Bethel  and  Ephrathah  (which  has  been  regarded  as  an- 


1 G«n.  xiv:i8.  ‘John  ixn-7. 

4 II  Sam.  v:n;  I Kings  vii:i-n.  5 Genesis  xxix:i8-20. 

* I Kings  1-38.  * For  Supplementary  Tour  only. 

Positions  23a,  33b.  Maps  3,  4,  2. 


TOMB  OF  RACHEL 


109 


other  name  for  Bethlehem1)  she  died,  in  giving  birth  to 
Benjamin,  and  was  buried  “in  the  way.” 2 From  time  im- 
memorial this  has  been  accepted  as  Rachel’s  burial-place. 
Try  to  call  up  the  picture  of  the  aged  patriarch,  with  his 
eleven  sons,  standing  around  this  spot,  thirty-six  centuries 
ago.  They  saw  the  same  hills,  the  same  rolling  country, 
the  same  fields,  as  those  upon  which  we  are  now  looking. 

In  the  face  of  the  local  tradition  there  is  a reference  to 
Rachel’s  sepulchre  in  I Samuel  x:2,  which  would  seem 
to  fix  the  location  far  to  the  north,  “in  the  border  of 
Benjamin”;  but  we  will  leave  the  critics  to  settle  the 
question.  The  tomb  has  been  built  and  rebuilt  over  and 
over  again.  You  notice  that  one  part  of  the  present 
structure  appears  more  ancient  than  the  other. 

Look  at  that  row  of  camels  by  the  roadside!  Does  not 
that  bring  up  before  you  the  picture  of  the  unchanging 
East?  From  just  such  animals  Jacob  and  his  followers 
may  have  dismounted  at  this  very  place. 

The  road  is  noteworthy  as  being  broad  and  well-made 
— unusual  in  this  country.  It  is  the  great  highway  be- 
tween Jerusalem  and  Hebron,  over  which  Abraham  went 
northward  in  his  pursuit  of  the  five  kings,  and  south- 
ward on  his  return.*  David  marched  northward  past  this 
place  when  he  besieged  Jerusalem.4  Joseph  and  Mary 
may  have  passed  here  on  their  journey  to  Bethlehem, 
only  two  miles  to  the  south.6 


Let  us  now  find,  on  Map  5,  the  town  of  Bethle- 
hem, six  miles  south  of  Jerusalem.  Our  next  out- 
look will  be  from  the  roof  of  a hillside  building 
across  most  of  the  town  and  southeast  to  the  lonely 
hills  beyond. 

Position  34.  David’s  city,  Bethlehem,  southeast  to 
Frank  Mountain 

We  are  in  Bethlehem, — Bethlehem  of  Judea,  look- 
ing over  the  city  from  the  northwest.  One  point 
in  our  present  view  is  familiar  (Position  32a), — the 

4 IT  Sam.  v:6. 

5 Luke  ii:4-5. 


1 Micah  v.2;  Ruth  iv:u. 

2 Genesis  xxxv : 1 6- 1 9. 

8 Genesis  xiv:  13-24. 


Positions  33b,  34.  Maps  2,  5. 


IIO  TRAVELLING  IN  THE  HOLY  LAND 

Frank  Mountain  rising  above  the  horizon  four  miles 
distant.  That  is  suggestive,  for  Josephus  says  that 
it  is  the  burial-place  of  Herod  the  Great.  He  who 
sought  to  slay  the  One  born  to  be  King,  and  in  his 
impotent  rage  slaughtered  the  innocent  little  ones 
of  this  very  village,1  lies  in  his  grave,  turned  to  dust, 
while  the  Holy  Child  reigns  over  an  empire  so  vast 
that  Herod’s  kingdom  appears  scarcely  a minute 
principality  beside  it ! 

As  we  look  over  these  houses  in  the  city  they 
seem  more  modern  than  most  of  those  in  Palestine. 
There  are  two  reasons  for  this  comfortable,  well- 
to-do  aspect  of  the  place.  One  is  that  Bethlehem  is 
a Christian  city;  that  is,  its  people  are  not  Moham- 
medans nor  Jews:  and  Christian  towns  always  look 
more  prosperous  than  Turkish.  One  cause  why 
this  city  is  thus  a Christian  center  is  that  in  1831 
the  Christians  rose,  drove  the  Moslems  out  of 
the  town,  and  destroyed  the  Mohammedan  quarter. 
Since  that  time  there  has  been  not  much  quarreling 
between  Christians  and  Mohammedans,  but,  instead, 
a constant  strife,  especially  at  Easter  and  Christ- 
mas, between  the  different  sects  of  so-called  fol- 
lowers of  Christ.  The  other  reason  for  the  pros- 
perity of  the  place  is  that  it  is  visited  annually  by 
tens  of  thousands  of  pilgrims  and  tourists,  most  of 
whom  spend  some  money  and  take  away  souvenirs 
of  their  visit,  so  the  residents  of  Bethlehem  reap 
an  annual  harvest  of  shekels,  and  most  of  them  can 
live  in  fair  comfort. 

That  young  woman  who  stands  near  us  on  this 
balcony  is  dressed  in  the  fashion  of  a native  Chris- 
tian. Do  you  notice  the  ornaments  upon  her  head- 

1 Matt.  ii:7-i8. 


Position  34.  Map  5. 


BETHLEHEM 


III 


covering?  Those  are  coins,  such  as  form  a part  of 
each  girl’s  bridal  outfit.  You  remember  the  parable 
of  “the  lost  coin” ; how  the  woman  searched  her 
house  diligently ; that  was  because  it  was  one  of  the 
coins  in  her  wedding  portion.1 

Look  down  that  narrow  street,  lined  with  blank 
walls  and  disappearing  from  sight  in  an  arch,  where 
a house  extends  over  it.  From  our  elevated  point 
of  view  we  see  that  a “battlement”  or  wall  sur- 
mounts each  flat  roof  to  protect  people  who  walk 
upon  it.2  Do  you  notice  that  some  of  the  houses 
have  rooms  opening  upon  this  upper  court  or  roof- 
space?  Those  are  the  sleeping-rooms  of  the  family; 
much  of  social  life  with  neighbors  takes  place  on 
adjoining  roofs. 

The  Bethlehem  of  to-day  is  a different  place  from 
the  Bethlehem  of  Bible  times.  It  was  then  a coun- 
try village,  although  large  enough  to  have  a wall, 
since  we  read  of  its  gate.  But  its  fame  as  the  birth- 
place, not  only  of  David  but  of  David’s  royal  de- 
scendant, Jesus  Christ,  has  made  it  one  of  the  “holy 
places”  and  drawn  toward  it  inhabitants  as  well  as 
pilgrims,  so  that  it  is  one  of  the  larger  cities  of 
Palestine. 

For  Position  35,  main  tour,  see  page  113. 


* We  will  change  our  position,  from  the  northwest  to 
the  northern  side  of  the  city,  where  Map  5 shows  a spot 
marked  34a.  We  will  turn  our  eyes  northward  toward 
Jerusalem. 

Position  34a.  Hills  and  fields  of  Judea,  north  from 
Bethlehem,  showing  road  to  Jerusalem 

We  are  looking  from  the  northern  wall  of  Bethlehem. 
That  road  which  we  see  winding  its  way  over  the  fields 


'Luke  xv:8-io.  * For  Supplementary  Tour  only. 

2 Deut.  xxii:8. 


Positions  34,  34a.  Map  5. 


112 


TRAVELLING  IN  THE  HOLY  LAND 


is  the  old  road  between  Hebron  on  the  south  and  Jerusa- 
lem on  the  north.  What  memories  of  Abraham,  and 
Ruth,  and  David,  and  of  Joseph  and  Mary,  and  of  the 
Wise  Men  coming  from  the  east,  that  road  brings  up! 
Those  buildings  on  the  left  belong  to  some  of  the  subur- 
ban estates  of  Bethlehem.  You  notice  that  all  of  them 
are  modern,  and  some  are  quite  extensive.  They  are  the 
homes  of  well-to-do  people,  who  prefer  the  open  fields 
to  the  crowded,  narrow  streets  of  the  city.  If  we 
could  climb  to  that  hilltop,  in  the  distance,  we  should  see 
from  it  the  Mount  of  Olives,  and  on  its  summit  the  Rus- 
sian tower,  which  we  have  noticed  as  being  so  prominent 
in  the  landscape. 

* The  town  behind  us  is  full  of  storied  interest,  so  let  us 
explore  some  of  its  thoroughfares. 

Position  34b.  The  main  street  of  Bethlehem,  leading 
from  the  Church  of  the  Nativity,  looking  northwest 

Here  is  the  principal  street  in  a town  of  ten  thousand 
people,  and  you  notice  that  it  is  one  about  fifteen  feet 
wide.  There  is  no  sidewalk,  but  in  its  place  a slight  de- 
pression, so  that  sewage  may  run  off.  In  the  bare,  bleak 
walls  on  either  side  are  the  entrances  to  the  houses.  If 
we  could  enter  those  doors  we  might  find  considerable 
elegance  in  some  of  the  homes,  however  unprepossessing 
may  be  the  external  appearance.  The  dog  wandering  in 
the  street  is  characteristic  of  the  Orient.  He  has  no 
owner,  and  there  are  hundreds  more  like  him  in  this 
town.  Each  dog  has  his  own  habitat,  a block  or  region 
reserved  by  dog-law  for  a certain  group;  and  woe  to  the 
stray  beast  who  trespasses  upon  it!  Look  at  that  group 
of  small  boys  just  before  us.  David,  in  his  childhood, 
may  have  looked  like  one  of  these;  before  he  was  old 
enough  to  be  trusted  with  the  sheep,  he  doubtless  played 
with  other  boys  in  a street  like  this,  in  this  very  town. 
Do  you  see  the  two  women  walking  toward  us,  one  car- 
rying a bundle  upon  her  arm?  Might  not  those  be  the 
aged  widow  Naomi,  coming  home  to  Bethlehem  from  the 
land  of  Moab,  with  her  daughter-in-law  Ruth,  the  Moa- 
bitess,  who  has  chosen  Israel’s  people  and  Israel’s  God?1 
Notice  that  large  house  on  the  left,  with  its  little  bal- 
cony projecting  over  the  street.  Some  such  house  as  that 


* For  Supplementary  Tour  only.  1 Ruth  i:  15-22. 

Positions  34a,  34b.  Map  5. 


BETHLEHEM 


113 

was  the  home  of  the  rich  Boaz,  over  which  Ruth  later 
presided.1  And  on  such  a street  as  this  walked  Joseph, 
the  wood-worker  of  Nazareth,  with  his  young  wife  Mary, 
seeking  a refuge  in  her  hour  of  need.3  These  are  among 
the  memories  aroused  by  this  street  in  Bethlehem. 


The  southeastern  part  of  the  town  is  its  center  of 
interest. 

Position  35.  Bethlehem  of  Judea,  the  birthplace  of 
Jesus,  west  from  the  Church  of  the  Nativity 

We  are  looking  down  upon  the  market-place  of 
Bethlehem  from  the  roof  of  the  ancient  church  built 
over  the  spot  where  Jesus  may  have  been  born. 
That  pavement  just  in  front  is  before  the  entrance 
of  the  church,  and  that  procession  of  nuns  is  walk- 
ing from  a convent  near  by  into  the  church  for  a 
service.  Do  you  notice  those  two  cone-shaped 
heaps  on  the  ground  near  the  buildings  on  the  left? 
That  is  grain  for  sale ; if  we  were  nearer  we  could 
watch  the  business  of  barter  and  sale,  which  is  a 
serious  matter,  even  when  a mere  peck  of  barley  is 
the  subject  of  concern.  There  is  a carriage  in  the 
square,  waiting  to  take  a tourist  or  two  down  the 
road  to  Hebron,  or  up  the  road  to  Jerusalem.  That 
tall  tower  in  front  looks  like  the  minaret  of  a 
mosque,  and  such  it  may  have  been  in  earlier  years. 
The  distant  spire  and  tower  belong  to  a Greek 
church ; for  in  this  city  all  the  great  churches  are 
represented — Greek,  Roman  and  Armenian.  The 
building  with  many  arched  windows,  on  the  right, 
is  a monastery. 

Three  names  stand  out  in  the  annals  of  Bethle- 

1 Ruth  ii : x and  iv.13.  2 Luke  ii:4*7. 


Positions  34b,  35.  M«p  5. 


1 14  TRAVELLING  IN  THE  HOLY  LAND 

hem,  Ruth,  her  great-grandson  David,  and  David’s 
greater  descendant,  Jesus  the  Christ.  Who  knows 
but  these  walls  may  have  echoed  to  the  song,  “The 
Lord  is  my  shepherd/’  when  it  was  sung  for  the 
first  time  to  the  accompaniment  of  David’s  harp? 
Yonder  slope  on  the  right  leads  downward  to  the 
city  gate ; and  up  that  very  slope  one  day  climbed 
a tired  young  woman,  leaning  on  her  husband,  and 
vainly  seeking  a resting-place,  until  she  found  it  in 
a stable,  just  under  the  roof  where  we  are  standing; 
and  there  in  a manger  she  laid  her  first-born  son, 
whose  name  has  given  a world-wide  glory  to  this 
“little  town  of  Bethlehem.”  1 Up  that  same  ascent 
in  the  dead  of  night  came  hastening  the  shepherds 
to  look  upon  the  wondrous  Babe ; 2 came  later  those 
men  from  the  distant  East,  the  Magi,  led  by  a star, 
to  worship  around  the  cradle  of  the  child  and  to  lay 
their  gifts  at  his  feet.3  Can  you  not  see  another 
little  company  in  the  night — Joseph  and  Mary,  and 
their  Babe,  hastening  from  the  city  to  escape  the 
sword  of  Herod?  4 They  will  show  you  just  outside 
the  city  a cave  where  it  is  said  the  virgin  mother 
tarried  to  nurse  her  infant ; and  where  a drop  of 
mother’s  milk  fell  on  the  floor,  a spring  of  water 
bubbled  up,  and  has  been  flowing  ever  since.  There 
is  a better  memorial  of  Jesus  in  this  town  than  any 
cave ; it  is  an  English  Protestant  school,  taught  by 
some  devoted  Christian  women,  where  you  can  hear 
a company  of  little  children  carol  in  English  and  in 
Arabic  the  verse,  “Hark,  the  herald  angels  sing!” 

We  will  descend  from  our  elevated  position,  and 
standing  down  near  the  farther  end  of  that  open 

1 Luke  ii : 4-7 . 

2 Luke  ii  :8-i 8. 


Position  35.  Map  5. 


3 Matt.  ii:i-i2. 

4 Matt,  ii : 1 3- 1 5. 


BETHLEHEM 


115 

square,  look  at  the  church,  which  is  a center  of  in- 
terest to  the  whole  Christian  world. 

Position  36.  Church  of  the  Nativity,  built  where 
Jesus  was  born 

Here  is  the  market-place  of  Bethlehem,  near  its 
gate ; the  place  where  business  has  been  transacted 
for  at  least  three  thousand  years.  To  one  accus- 
tomed to  the  changing  fashions  of  the  West  it  is 
difficult  to  think  of  this  company  as  actually  exist- 
ing to-day,  at  the  beginning  of  the  twentieth  cen- 
tury— it  is  easier  to  feel  that  we  are  back  in  the 
past,  looking  at  the  people  of  those  far-off  times. 
What  subjects  have  been  discussed  on  this  spot  by 
groups  like  these,  back  through  the  ages!  What 
eyes  have  looked  here  on  similar  scenes ! 

Here,  undoubtedly,  took  place  that  bargain  by 
which  Boaz,  the  rich  farmer,  bought  the  right  to 
marry  Ruth,  when  the  seller  as  a token  gave  his 
shoe  to  the  buyer.1  How  many  times  has  grain 
been  sold  here  as  we  see  men  selling  it  now  in  this 
market  place ! Note  the  man  buying  grain  near  us, 
the  good  measure  he  is  getting,  the  grain  being 
pressed  down  and  running  over.  It  is  an  ancient 
custom  here  in  the  East  to  give  the  man  who  buys 
every  kernel  he  can  make  lie  on  the  measure.  Now 
turn  in  the  Bible  to  Luke  vi : 38,  and  see  whether 
you  do  not  feel  that  Christ  had  just  such  a scene  in 
mind — a scene  which  He  had  often  looked  upon — 
when  he  uttered  those  words:  “Give  and  it  shall  be 
given  unto  you,  good  measure,  pressed  down  and 
shaken  together  and  running  over,  shall  men  give 
unto  your  bosom,  for  with  the  same  measure  that 

1 Ruth  iv:i-i2. 

Positions  35,  30.  Mup  5. 


Il6  TRAVELLING  IN  THE  HOLY  LAND 

ye  mete  withal  it  shall  be  measured  to  you  again. ,r 
Do  not  these  words  come  now  with  greater  force 
than  ever  before?  Could  that  great  truth  have  been 
expressed  in  a more  forceful  way?  What  a great 
teacher  Christ  was! 

That  building  beyond  is  of  deep  interest,  for  many 
believe,  and  with  some  reason,  that  it  stands  over 
the  very  place  where  our  Divine  Teacher  and 
Saviour  was  born.  The  church  stands  in  the  center, 
flanked  by  three  monasteries,  two  of  which  we  see, 
one  on  the  left  and  the  other  extending  toward  us 
on  the  right.  It  is  thought  that  the  central  struc- 
ture is  the  one  erected  here  in  320  A.D.  by  the  Em- 
peror Constantine.  At  any  rate,  this  is  an  example 
of  the  earliest  Christian  style  of  architecture,  and, 
according  to  Jerome,  who  lived  here  shortly  after 
its  construction,  this  church  was  undoubtedly  built 
upon  the  site  of  the  Bethlehem  khan,  or  inn.  The 
khans  on  ancient  caravan  routes  were  situated  at 
certain  fixed  places  and  held  their  positions  for  cen- 
turies, so  it  is  very  possible  that  the  inn  spoken  of 
by  Jerome  was  in  the  same  place  as  the  one  to 
which  Joseph  and  Mary  came.  Tradition  as  early 
as  the  second  century  (Justin  Martyr)  holds  that 
the  stable  of  this  inn  was  a rock-hewn  cave. 
Though  there  may  be  lingering  doubt  in  regard  to 
the  exactness  of  this  location  of  Christ’s  birthplace, 
still  we  need  not  let  the  spirit  of  criticism  deprive 
us  of  those  emotions  which  a scene  in  Bethlehem 
should  awaken.  This  locality  was  referred  to  under 
the  name  of  Ephratah,  or  Ephrath,  “fruitful”  1 ; as 
Bethlehem-Judah  2 ; as  the  City  of  David.3 

For  Position  37,  main  tour,  see  page  119. 

1 Genesis  xxxv:i9;  Micah  v:2.  3 I Samuel  xvi:i8;  Luke  ii:u. 

2 Ruth  i : i. 


Position  30.  Map  5. 


BETHLEHEM 


ii  7 

* We  will  enter  the  church  through  a low  and  narrow 
door,  and,  in  one  of  its  chapels,  descend  a series  of  steps 
to  its  crypt.  There  we  find  a little  room,  where  early 
tradition  says  that  Jesus  was  born. 


Position  36a.  The  spot  where  the  manger  stood:  grotto 
below  Church  of  the  Nativity 

This  does  not  look  much  like  a stable,  where  cattle 
were  stalled,  and  yonder  recess  is  rather  large  for  a man- 
ger. But,  as  early  as  the  fourth  century,  it  was  accepted 
as  the  birthplace  of  Jesus,  and  a church  was  built  above 
where  we  stand.  The  cave  is  now  about  forty  feet  long, 
twelve  feet  wide,  and  ten  feet  high,  everywhere  lined 
with  marble,  hung  with  lamps,  and  decorated  with  golden 
(or  gilded)  ornaments.  It  may,  in  fact,  have  been  the 
stable  of  the  ancient  inn,  for  caves  were  frequently  put 
to  such  uses.  Evidently  that  woman  kneeling  there  has 
no  doubt  that  she  is  in  the  very  place  where  her  Lord 
was  born,  and  that  the  veritable  manger  wherein  he  was 
laid  is  beside  her.  How  reverently  she  holds  her  votive 
taper,  as  with  closed  eyes  she  offers  her  prayer!  In  the 
floor  there  is  set  a silver  star  (which  we  cannot  see  at 
this  point),  and  around  it  the  inscription  in  Latin,  Here 
Jesus  Christ  was  born  of  the  Virgin  Mary. 

We  may  be  looking  upon  the  place  where  the  babe  of 
Bethlehem  was  laid,  when  wrapped  in  the  long  folds  of 
an  infant’s  garment.1  Perhaps  the  shepherds  stood  near 
the  spot  where  that  woman  kneels.2  In  a room  near  by  an 
altar  is  shown  at  the  place  where  tradition  says  the  Wise 
Men  from  the  east  bowed  and  presented  their  gifts.8  Even 
though  there  is  nothing  in  the  present  appearance  of  the 
place  to  suggest  the  scene  of  the  Nativity,  yet  one  must 
needs  feel  respect  for  the  reverent  faith  of  millions  who 
have  worshiped  here. 


* If  we  go  out  of  the  city  and  turn  to  the  east,  we  find 
open  fields  and  olive  orchards.  Here  is  a grotto  or  cave, 
where  we  will  take  our  next  view.  The  place  is  marked 
36b  on  Map  5. 


1 Luke  ii : 7. 

2 Luke  ii:8-2o. 

3 Matt,  iid-12. 

* For  Supplementary  Tour  only. 


'osition  36a.  Map  5. 


Il8  TRAVELLING  IN  THE  HOLY  LAND 

Position  36b.  Shepherds  in  the  “Field  of  the  Shep- 
herds”— Bethlehem 

Just  as  in  ancient  times,  there  are  flocks  of  sheep  pas- 
turing on  the  hills  and  in  the  fields  near  Bethlehem,  and 
shepherds  caring  for  them — rough,  uncultivated,  brave 
men,  who  must  be  ready  to  contend  with  robbers,  even 
though  the  lion  and  the  bear,  with  which  David  fought, 
are  no  longer  found  here.  Tradition  says  (but  only  a 
late  tradition,  not  earlier  than  the  times  of  the  Crusaders) 
that  in  this  cave  the  shepherds  were  abiding,  when  the 
angel  appeared  announcing  the  birth  of  the  Saviour.  St. 
Luke  tells  us  that  they  were  “in  the  field,”  keeping  watch 
over  their  flocks;  so  that  the  location  in  a cave  is  prob- 
ably only  a legend.  But  somewhere  upon  that  plain 
stretching  away  in  the  background  a group  of  shepherds 
were  seated  beside  their  flocks,  when  a light  flashed,  an 
angel  came,  and  a song  awoke  in  the  sky.1 

Not  far  away  is  another  cave,  surrounding  a well, 
where  a miracle  is  said  to  have  taken  place.  The  Vir- 
gin-mother was  just  starting  with  her  babe  on  the  jour- 
ney to  Egypt,  and  was  in  need  of  water.  But  the  vil- 
lagers, in  fear  of  Herod’s  soldiers,  who  were  pursuing, 
refused  to  draw  water,  when  the  spring  in  the  bottom 
of  the  well  suddenly  rose  up  to  the  well-curb,  supplied 
the  Virgin’s  needs,  and  then  sank  down  again  to  its 
natural  level! 

* Let  us  take  one  more  view  of  Bethlehem  from  the  hills 
on  the  southwest.  Map  5 marks  with  the  number  36c 
a spot  on  one  of  the  hill  terraces  near  where  workers  are 
busily  occupied. 

Position  36c.  Vineyards  and  watch-tower,  showing 
Church  of  the  Nativity,  looking  northwest 

Here  is  a characteristic  scene  of  country  life  in  the 
land  of  Judah.  Near  us  is  a vineyard,  with  a boy  and 
girl  gathering  grapes.  Observe  the  watch-tower,  with  its 
rude  awning,  and  the  watchman  on  guard,  looking  for 
thieves  who  may  be  lurking  near.  No  vineyard  in  the 
country  is  safe  without  its  watch-tower,  mentioned  by 
Jesus  in  his  parable  of  the  wicked  husbandmen.2  See 
those  terraced  hills,  with  their  rows  of  olive  trees,  the 
source  of  the  largest  revenue  in  the  land.  That  group 

1 Luke  11:8-20.  2 Matt.  xxi:33. 

* For  Supplementary  Tour  only. 


Positions  30b,  30c.  Map  5. 


BETHLEHEM 


1 19 

of  buildings  on  the  hill  includes  the  Church  of  the  Na- 
tivity; and  you  can  see  the  town  stretching  away  to  the 
right.  How  often  David  must  have  looked  upon  this 
very  hillside,  and  very  likely  gathered  grapes  in  the  fall, 
when  grapes  are  ripe!  You  recall  the  song  of  Jacob, 
upon  his  dying  bed:  in  the  verses  about  Judah,  he  sang 

Binding  his  foal  unto  the  vine, 

And  his  ass’s  colt  unto  the  choice  vine; 

He  hath  washed  his  garments  in  wine, 

And  his  vesture  in  the  blood  of  grapes; 

His  eyes  shall  be  red  with  wine, 

And  his  teeth  white  with  milk.1 

The  vine  was  ever  a type  or  reminder  of  the  tribe  of 
Judah,  as  many  a prophetic  allusion  tells  us.a 

Map  5 marks  with  the  number  37  a spot  only  a 
short  distance  from  the  town.  If  we  go  there  we 
shall  find  another  field,  and  we  may  look  at  a scene 
which  takes  us  back  to  the  times  of  the  Old  Testa- 
ment. 

Position  37.  A barley  harvest  near  Bethlehem 

That  gray-bearded,  turbaned  farmer  stands  there 
at  ease,  while  everybody  else  is  hard  at  work ! Evi- 
dently he  is  the  master  of  the  reapers,  maybe  the 
owner  of  the  field.  His  name  might  be  Boaz,  for 
aught  we  know.3  See  that  donkey,  almost  hidden 
from  view  by  the  sheaves  that  cover  him.  Do  you 
notice  how  primitive  are  the  methods  of  gathering 
the  grain,  a reaping-hook  cutting  down  a wisp  at 
each  stroke,  and  the  sheaves  made  up  and  bound  by 
hand?  Do  you  see  that  baby  sheltered  from  the  sun 
in  his  cradle?  Perhaps  the  woman  with  an  armful 
of  sheaves  is  his  mother.  These  women  work  like 
the  men  from  sunrise  to  sunset,  for  a few  cents, 

1 Gen.  xlix:io-i2.  8 Ruth  iin-4. 

3 Isaiah  v:i-i6,  lxv:2i;  Amos  ix:i4. 

PoMitlonM  36c,  37.  Map  5. 


120  TRAVELLING  IN  THE  HOLY  LAND 

bringing  their  dinner  with  them  to  the  field  and  eat- 
ing it  during  a short  rest  at  noon.  One  of  the  two 
women  in  front  has  just  taken  a drink  from  the 
water-jug  and  is  handing  it  to  her  companion. 

Ruth  may  have  looked  like  one  of  these  women, 
wrapped  around  the  head  with  a coarse  veil,  and 
dressed  in  garments  as  common  as  these.  Yet  I 
think  that  a company  of  harvesters  in  the  days  of 
Boaz  and  Ruth  would  have  been  somewhat  less 
ragged  and  common  than  this,  for  we  must  remem- 
ber that  these  are  days  in  Palestine  of  oppression 
and  robbery,  when  the  people  are  kept  wretchedly 
poor;  while  those  were  days  of  quiet,  and  in  the 
main,  of  prosperity.  We  sometimes  call  the  three 
centuries  when  the  judges  ruled  the  age  of  anarchy, 
because  our  conception  of  order  implies  some  cen- 
tral government.  But  except  at  rare  intervals  of 
invasion  and  subjection  the  Israelites  lived  on  their 
mountain  summits  in  peace,  tilling  their  fields,  ob- 
taining at  home  all  the  necessities  of  food  and  cloth- 
ing, having  absolutely  no  foreign  relations,  and  with 
little  use  for  a government.  They  were  contented, 
frugal,  and  industrious;  and  when  at  times  foreign 
foes  held  sway  over  them,  there  was  always  a 
Gideon,1  or  an  Ehud,2  or  an  Othniel 3 to  appear  as 
the  champion  of  Israel  and  break  the  chain  of  op- 
pression. The  whole  period  of  the  Judges,  from 
Joshua  to  Samuel,  sweeps  before  us  as  we  look  upon 
this  harvest  field.  The  Israelites  tilled  their  fields, 
and  occasionally  went  up  to  Shiloh  to  worship  at 
the  Tabernacle.  Each  man  did  what  was  right  in 
his  own  eyes,4  and,  while  there  was  a neglect  of  the 

1Judges  vim-13.  3 Judges  iii :p. 

2Judges  iii : 15.  4 Judges  xxi  :2s. 


Position  37.  Map  5. 


A BARLEY  HARVEST 


12 1 


rites  and  ceremonies  of  the  law,  there  were,  upon 
the  whole,  prosperity  and  progress. 

It  is  evident  that,  during  the  period  of  the  Judges’ 
rule  the  tribe  of  Judah  had  very  little  to  do  with 
the  brother-tribes.  We  read  of  no  Judahites  in  the 
armies  of  Deborah  or  Gideon  or  Jephthah.  Judah 
lived  its  own  life  apart  from  the  rest  of  the  nation, 
until  David  made  it  the  ruling  tribe  among  the 
twelve. 

For  Position  38,  main  tour,  see  page  132. 

* We  will  transfer  our  point  of  view  to  the  point  marked 
37a  (on  Map  2)  in  the  wilderness  on  the  south  of  Beth- 
lehem. There  we  have  a chance  to  study  a kind  of  life 
quite  different  from  that  of  the  town  and  village  people 
whom  we  have  been  meeting. 

Position  37a.  Arabs  and  their  tents  in  the  Wilderness 
of  Tekoa;  outlook  east  to  Bethlehem 

How  desolate  and  barren  is  this  plateau!  Not  a tree, 
scarcely  a spear  of  grass,  is  in  sight.  And  there  is  no 
reason  to  suppose  that  since  the  dawn  of  history  it  has 
ever  been  very  different  from  its  present  condition.  Some 
patches  of  cultivation  may  be  found  in  the  valleys,  but  the 
soil  even  there  is  dry  and  stony.  No  living  creature  ex- 
cept an  Arab  and  his  camel  can  extract  even  a precarious 
living  from  this  barren  waste.  During  David’s  years  of 
wandering,  when  pursued  by  Saul,  he  found  for  a time  a 
refuge  in  these  regions.  His  tents  probably  looked  like 
these  black  tents  of  the  Arab  encampment.  You  might 
imagine  that  large  tent  with  the  stripes  upon  it  as  Da- 
vid’s, for  it  evidently  belongs  to  the  chief  of  the  clan, 
and  his  wives  live  in  its  further  and  secluded  end.  Da- 
vid himself  was  not  unlike  the  young  Arab  standing  by 
the  stone — except  that  he  never  had  a tobacco  pipe  in 
his  mouth! 

A hundred  years  after  David,  in  the  times  of  Jehosha- 
phat,  King  of  Judah,  one  might  have  seen  a great  pro- 
cession marching  across  this  plain — singers,  harpers  and 
trumpeters  in  advance,  and  an  army  of  soldiers  follow- 

* For  Supplementary  Tour  only. 

Positions  37,  37a.  Maps  5,  2. 


122 


TRAVELLING  IN  THE  HOLY  LAND 


ing,  on  their  way  to  meet  the  Ammonite  host.1  But  a 
little  to  the  south  of  this  place,  they  found  the  enemies’ 
camp  deserted,  and  a multitude  of  their  dead  bodies,  for 
they  had  quarreled  among  themselves  and  slain  each 
other. 

Look  closely  upon  the  hills  in  the  distance,  and  you 
will  see  Bethlehem,  five  miles  to  the  north.  So,  when 
David  encamped  here,  he  could  see  the  roofs  of  his  native 
village  from  his  tent-door.  Perhaps  it  was  a homing  in- 
stinct that  drew  him  toward  this  region. 

There  is  another  great  name  associated  with  this  dis- 
trict— that  of  the  prophet  Amos,2  who  was  a herdsman 
here,  and  cared  for  a flock  which  fed  on  the  grass  in  the 
valleys.  Once  Amos  was  spoken  of  as  a “minor”  proph- 
et; but  now  he  stands  forth  as  one  of  the  greatest  in 
the  goodly  fellowship.  From  this  plain,  at  God’s  call,  he 
walked  twenty  miles  northward  to  Bethel,  where  he  de- 
livered his  message  before  the  idol  temple  which  had 
become  the  king’s  chapel.  David,  Jehoshaphat,  Amos — 
these  are  the  three  names  that  give  glory  to  the  wilder- 
ness of  Tekoa. 


For  our  next  position  we  seek  the  rugged  moun- 
tains and  ravines  of  Judah,  west  of  the  Dead  Sea. 

Position  38.  A shepherd  in  David’s  home-country 
leading  his  flock  over  the  Judean  hills 

Look  at  these  steep  mountains,  bordered  by  deep 
valleys!  It  is  no  wonder  that  David  could  escape 
from  Saul’s  soldiers,  by  changing  his  camp  con- 
stantly among  the  passes,  especially  since  the  few 
inhabitants  were  friendly  to  David  as  their  fellow 
tribesman,  and  against  Saul  as  a Benjamite.  The 
men  of  Judah  were  ever  clannish,  and  lived  apart 
from  the  other  tribes,  until  their  great  fellow-Judah- 
ite  David  lifted  the  clan  into  prominence. 

That  shepherd,  if  he  were  younger,  might  be 
David;  or  in  a later  time  might  be  the  prophet 

1 II  Chron.  xx:i-26.  2 Amos  i:i. 


Positions  37a,  38.  Map  2. 


A SHEPHERD  IN  JUDEA 


123 


Amos.  You  notice  that  he  does  not  drive  his  sheep 
as  shepherds  are  apt  to  do  among  us.  He  leads, 
and  they  follow,  pressing  close  upon  his  footsteps, 
the  lambs,  as  the  weaker  ones,  bringing  up  the  rear. 
What  a picture  there  is  in  the  relation  of  the  shep- 
herd, as  caretaker,  provider  and  defender,  to  his 
sheep,  implicitly  following  and  trusting  him!  Pos- 
sibly while  David  was  watching  over  his  flock  the 
thought  of  the  twenty-third  Psalm  came  to  him,  and 
he  said — The  Lord  is  my  Shepherd;  I shall  not 
want.  But  there  is  a maturity  of  religious  experi- 
ence revealed  in  the  psalm  which  points  to  a later 
age;  so  that  many  scholars  hold  that  it  was  by  some 
later  poet,  who  lived  after  the  temple  had  been  built 
(as  the  closing  verse  indicates). 

This  modern  herdsman  also  brings  to  us  the 
herdsman  prophet  Amos,1  whose  home  was  among 
these  mountains,  and  whose  message  is  rich  in  illus- 
trations of  outdoor  life.  He  had  heard  the  roar  of 
lions  in  this  wilderness  and  had  seen  the  birds 
snared  in  a net  on  these  hills.2  He  had  seen  the 
locusts  eating  all  the  herbage,  and  the  land  left  des- 
olate.3 These  experiences  wrought  themselves  into 
the  language  of  his  message  to  the  men  of  his  time. 

Follow  on  the  map  of  Palestine  (Map  11),  the 
road  running  southward  from  Jerusalem,  and  four- 
teen miles  beyond  Bethlehem  you  come  to  Hebron 
among  the  mountains  of  Judah.  We  shall  look  at  it 
first  from  the  east,  standing  at  the  spot  marked  39. 
Remember  while  you  stand  there  that  Bethlehem 
and  Jerusalem  are  off  at  your  right. 

1 Amos  i:i,  vii:i4.  3 Amos  vii:i,  2. 

2 Amos  iii:4,  5. 

Positions  3S,  39.  Maps  !£,  11. 


124  TRAVELLING  IN  THE  HOLY  LAND 

Position  39.  Hebron,  the  home  of  Abraham,  Isaac 
and  Jacob,  from  the  east 

Do  you  know  that  this  is  one  of  the  three  or  four 
oldest  cities  in  the  world?  It  was  standing  in  the 
days  of  Abraham,  nearly  four  thousand  years  ago, 
and  has  maintained  an  existence  ever  since.  It  rises 
terrace-like  upon  the  hill,  and  is  compactly  built, 
like  most  Oriental  cities.  Among  those  crowded 
buildings  are  several  fairly  prosperous  Mohamme- 
dan factories  where  leather  bottles  and  glass  beads 
are  made  for  the  Syrian  trade. 

Do  you  notice  on  the  right  a building  somewhat 
like  a castle,  with  a tower  at  the  corner  nearest  to 
us,  and  another  tower,  not  quite  so  high,  at  the 
further  corner?  According  to  local  tradition,  it  con- 
tains the  tombs  of  Abraham,  Isaac  and  Jacob.1  But 
none  save  Mohammedans  are  allowed  to  enter  it; 
and  even  to  approach  it  will  expose  us  to  some  risk 
of  our  lives.  The  Moslems  in  this  city  are  the  most 
bigoted  and  fierce  in  all  Palestine.  Some  friends  of 
the  writer  who  entered  the  city  and  went  as  near  as 
they  were  able  to  go  to  the  mosque,  were  pelted 
with  stones  and  dirt  and  filth,  and  on  their  return  to 
camp  found  their  clothes  covered  with  the  saliva 
that  had  been  spat  on  their  backs!  Those  boys 
watching  us  on  the  stone  fences  would  stone  us  out 
of  the  region,  if  they  dared.  The  tree  on  the  left  is 
a fig  tree ; those  on  the  slopes  of  the  hill  you  will 
recognize  as  olives. 

In  Genesis  we  are  told  that  at  this  very  place 
.Abraham  pitched  his  tent,  and  built  his  altar — for 
the  altar  is  prominent  in  every  encampment  of  that 


1 Gen.  xxiii:i-io;  Gen.  xlix:29-3i. 


Position  30-  Map  11. 


HEBRON 


125 


grand  old  patriarch.1  Here  he  received  news  that 
his  nephew,  Lot,  had  been  carried  away  a captive 
by  the  marauding  kings  from  the  east;  and  from 
this  place  he  led  his  little  army  on  a swift  march  far 
northward  to  Dan,  where  he  made  a night  attack, 
scattered  the  invaders,  and  recaptured  their  prison- 
ers and  booty.2  More  than  any  other  place,  Hebron 
seems  to  have  been  a home  to  Abraham ; and  here, 
you  know,  he  bought  his  family  burial  cave,  which, 
the  Moslems  claim,  is  to  be  found  beneath  yonder 
mosque. 

Step  across  the  gulf  of  a thousand  years,  and  you 
find  Hebron  David’s  capital,  while  he  reigned  for 
seven  years  as  King  of  Judah,  before  the  throne  of 
Israel  was  tendered  to  him.3  Absalom’s  conspiracy 
was  matured  in  that  city,4  and  there  he  was 
crowned  for  a brief,  inglorious  reign,  ending  in  an 
ignoble  death  across  the  Jordan. 

Now  let  us  walk  around  to  the  other  side  of  the 
town,  and  look  down  upon  the  mosque. 

Position  40.  The  mosque  of  Machpelah,  the  tradi- 
tional burial-place  of  Abraham,  Isaac  and  Jacob 

We  are  now  looking  in  a southeasterly  direction. 
The  most  distant  hills  seem  to  be  near  Beersheba. 
This  must,  indeed,  have  been  a familiar  prospect  to 
Abraham  and  his  family,  as  well  as  to  hundreds  of 
those  who  came  after  him,  for  we  can  be  assured 
that  the  outlines  of  those  distant  hills  were  practi- 
cally the  same  then  as  now.  How  many  times 
they  turned  their  eyes  down  this  valley  in  early 

8 II  Sam.  iiti-4,  11. 

4 II  Sam.  xv.7-12;  xviii:9*i7. 


1 Gen.  xiii : 1 8. 

2 Gen.  xiv:i-i6. 


Positions  39,  40.  Map  11. 


126  TRAVELLING  IN  THE  HOLY  LAND 

morning  and  at  noontime  beneath  the  same  sun 
that  casts  its  shadows  here.  But  notice  more  closely 
this  wall,  for  it  is  all  that  you  will  ever  see  of  the 
building,  even  though  you  should  journey  halfway 
around  the  world  to  visit  it.  There  is,  perhaps,  no 
cave  on  all  the  earth  that  the  archaeologist  and  the 
Bible  student  so  greatly  long  to  explore  as  the  one 
that  lies  within  these  walls,  for  legend  declares  that 
the  cave  beneath  this  mosque  contains  the  tombs  of 
Abraham,  Isaac  and  Jacob.  Not  more  than  half  a 
dozen  Europeans  in  as  many  centuries  have  been 
able  to  penetrate  within  those  walls.  As  you  can 
see,  the  upper  tiers  of  masonry  are  very  different 
from  the  lower.  You  can  also  observe  that  the 
lower  courses  have  pilasters  or  buttresses  at  reg- 
ular intervals.  You  can  scarcely  see  that  those 
lower  stones  are  dressed  along  the  edges,  as  we  saw 
them  in  the  wall  of  the  Temple  (Position  21).  The 
upper  wall  is  modern,  built  since  the  Mohammedan 
occupation ; the  lower  is  very  ancient,  perhaps  of 
the  Herodian  age.  They  tell  us  that  the  monuments 
over  the  tombs  of  the  patriarchs  are  not  under  yon- 
der pointed  roof,  but  in  the  court  in  front  of  it.  The 
real  sepulchers  are  said  to  be  in  a cave  under  the 
tombs  that  are  shown,  just  as  in  our  cemeteries 
square  sarcophagi  stand  above  the  graves  which 
they  represent. 

Plow  far  back  into  the  world’s  annals  the  associa- 
tions of  this  old  tomb  take  us!  More  than  a thou- 
sand years  before  Homer  sang,  or  before  Rome 
was  founded ; a time  when  Babylon,  even,  was 
young,  when  Egypt  only  of  the  nations  was  old — 
then  it  was,  we  are  told,  that  Abraham  bought  this 


Position  40.  Map  11. 


MACHPELAH 


127 


ground,  and  buried  in  its  cave  his  wife,  Sarah.1 
The  stone  was  rolled  away  again  and  again,  when 
Abraham  himself  was  buried  there  by  Isaac  and  Ish- 
mael ; 2 when  Isaac  was  laid  there  by  Jacob  and 
Esau ; 3 and  for  the  last  time  when  Jacob  was  placed 
there  by  his  twelve  sons.4  The  old  wanderer  was 
laid  here  at  his  own  dying  request.5 * * 

“Not  where  the  Pharaohs  lie  with  incense  wreathed 
Round  awful  galleries  grim  with  shapes  of  wrath, 
Hawk-headed,  vulture-pinioned,  serpent-wreathed, 

Hued  like  an  Indian  moth. 

“But  lay  him  where  from  forest  or  green  slope 
To  Mamre's  cave  the  low  wind  breatheth  balm, 
Chanteth  a litany  of  immortal  hope, 

Singeth  a funeral  psalm. 

“Bear  him,  ye  bearers,  lay  him  down  at  last 
In  still  Machpelah  down  by  Leah’s  side. 

On  the  pale  bridegroom  shimmering  light  is  cast 
Laid  by  that  awful  bride.” 8 

For  Ponitlon  41,  main  tour,  nee  page  132. 


* We  will  pause  at  another  historic  place  in  this  old  city 

of  Hebron. 


Position  40a.  The  King’s  Pool,  ancient  reservoir  in  the 
heart  of  Hebron 

We  are  looking  upon  the  larger  of  two  reservoirs  in 

Hebron,  both  very  ancient:  for  the  supply  of  water  and 
its  care  were  always  of  the  highest  consideration  in  the 
building  of  a town.  This  pool  measures  forty-four  yards 
in  each  direction.  Much  of  the  history  in  connection  with 

Hebron  was  enacted  near  this  place.  Probably  it  was 

here  that,  after  the  death  of  Saul,  David  was  recognized 
as  king  by  the  men  of  Judah, T and  by  Simeon,  Judah’s 
nearest  neighbor,  and  practically  united  with  it.  Here, 


1 Genesis  xxiii:i-2o. 

2 Gen.  xxv:7*io. 

3 Gen.  xxxv ’.29. 

4 Gen.  1:1-13. 


8 Gen.  xlix:28-32. 

• W.  Alexander. 

7 II  Sam.  ii : x -4. 

* For  Supplementary  Tour  only. 


Position*  40,  40a.  Map  11. 


128 


TRAVELLING  IN  THE  HOLY  LAND 


after  the  murder  of  Saul’s  son  and  heir,  Esh-baal  (prob- 
ably nicknamed  “Ishbosheth,”  i.  e. — worthless  fellow),  Da- 
vid caused  the  two  assassins  to  be  hanged,  when  they  ex- 
pected a reward  for  bringing  him  the  head  of  his  rival.1 
As  this  pool  is  in  the  center  of  the  city,  it  was  probably 
at  this  place,  also,  that  Absalom  was  proclaimed  king,  for 
his  brief  and  inglorious  reign.2  You  see  those  camels 
standing  by  the  pool?  They  may  have  come  from  a long 
journey  through  the  desert,  for  here,  during  three  thou- 
sand years,  caravans  have  halted,  and  thirsty  animals 
have  been  refreshed. 

* We  go  out  of  the  city  of  Hebron,  and  walk  about  two 
miles  to  the  northwest  for  our  next  position.  Map  n 
marks  the  spot  40b. 


Position  40b.  Ancient  tree,  traditionally  known  as 
Abraham’s  Oak,  near  Hebron 

For  many  centuries  this  ancient  tree  has  been  held  in 
reverence  by  Mohammedans  and  Christians  alike,  as  the 
sole  remaining  monarch  of  the  grove  where  Abraham 
pitched  his  tent,  nearly  four  thousand  years  ago.8  The 
tradition  connecting  Abraham  with  this  tree  is  traced 
back  to  the  time  of  Jerome,  in  the  fourth  century,  and 
it  is  without  doubt  much  older.  We  are  told  that  the 
Emperor  Constantine  (about  330  A.  D.)  suppressed 
heathen  sacrifices  and  rites  around  the  tree,  so  the  recog- 
nition of  it  must  have  been  earlier  than  the  Christian 
era.  It  is  now  under  the  care  of  the  Russian  Church, 
and  protected  by  the  iron  fence.  Formerly  its  branches 
reached  out  widely,  but  old  age  has  come  upon  it,  and 
its  life  is  failing.  The  trunk  upon  which  we  are  looking 
is  said  to  be  thirty-two  feet  around. 

Can  you  not  see,  with  the  inward  eye,  the  black  tent 
of  Abraham  standing  under  this  ancient  tree  (or  under  a 
similar  tree  from  which  it  has  sprung);  and  the  patri- 
arch at  his  tent  door  welcoming  the  three  angels  in  the 
guise  of  men,  while  Sarah  peers  from  behind  the  cur- 
tain?4 A view  like  this  makes  wonderfully  real  those  old 
Bible  stories. 


1 II  Sam.  iv:5-i2;  I Chron.  viii  133.  3 Genesis  xiii:i8. 

2 II  Sam.  xv:io.  4 Genesis  xviiin-13. 

* For  Supplementary  Tour  only. 


Positions  40a,  40b.  Map  31. 


HEBRON 


129 


* Between  Hebron  and  the  Dead  Sea  lies  a great  waste, 
desert  land  of  mountains  and  gorges.  Map  11  marks  40c, 
our  next  position,  in  that  region. 

Position  40c.  A Bedouin  camp  in  the  wilderness  where 
Saul  pursued  David 

We  are  looking  at  a sight  often  found  among  these 
desolate  mountains,  the  encampment  of  an  Arab  family, 
who  have  pitched  their  tent  in  a ravine.  One  cannot 
help  wondering  how  they  find  sustenance  on  these  bar- 
ren hills  and  valleys:  but  Arabs  live  where  any  other 
people  would  starve.  And  they  approach  nearer  and 
nearer  to  the  cultivated  sections  and  the  villages,  ex- 
pecting to  pick  up — perhaps  to  steal — some  of  the  fruits 
of  the  field.  The  head  of  the  family  is  this  man  on  the 
right  carrying  his  long  gun.  No  matter  how  small  the 
company,  he  is  the  sheik  or  chief  of  his  clan.  David’s 
tent,  while  he  was  wandering  over  these  regions,  was  not 
unlike  this,  made  of  goat’s-hair  cloth,  woven  very  closely, 
and  shedding  rain,  but  with  roof  so  low  that  one  can 
scarcely  stand  upright. 

You  see  how  easy  it  would  be  to  hide  in  these  des- 
erts, concealed  under  the  shadow  of  the  hills.  That 
ledge  under  the  rocks  is  not  actually  a cave,  but  it  may 

suggest  the  caves  often  found  among  these  mountains, 

sometimes  wholly  natural  and  sometimes  partly  hewn 
out  of  the  soft  limestone.  While  not  at  this  place,  it  was 
near  here  that  Saul  went  into  a cave,  not  knowing  that  in 
its  darkness  David  and  his  men  were  watching  him.1 
He  lay  down  for  a mid-day  sleep,  so  common  with  all 
classes  in  these  lands,  and  on  awaking  knew  not  that  a 
fragment  had  been  cut  from  his  long  robe — just  such  a 
garment  as  that  worn  by  this  sheik.  That  gun  might 

almost  take  the  place  of  Saul’s  spear.  It  would  be  easy 

for  David  to  stand  quite  near  on  yonder  ledge,  waving 
the  fragment  of  Saul’s  cloak,  safe  from  pursuit  on  tho^e 
steep  mountain  walls;  for  David  knew  every  path,  while 
Saul  was  a stranger  in  the  land. 

* Westward  from  Hebron — to  speak  accurately,  a little 
north  of  west — at  a point  about  fourteen  miles  from  that 
city,  just  on  the  edge  of  the  Shephelah,  or  foot  hills,  we 
find  our  next  position.  Map  11  shows  the  spot  where 

* For  Supplementary  Tour  only. 

Positions  40<\  40(1.  Mnp  11. 


1 1 Sam.  xxiv. 


130 


TRAVELLING  IN  THE  HOLY  LAND 


we  are  to  stand  (4od)  and  the  space  over  which  we  are 
to  look. 

Position  4od.  Hill  site  of  ancient  Mareshah,  southwest 
beyond  modern  Beit  Jibrin 

That  town  lying  at  the  foot  of  the  hills  is  Beit  Jibrin, 
the  ancient  Eleutheropolis,  mentioned  by  Josephus,  on  the 
border  between  the  tribe-land  of  Judah  and  the  Philistine 
country.  Beyond  the  village  you  see  the  lofty  mound 
crowning  the  hill.  That  is  now  called  Tell  Sandahannah; 
and  it  occupies  the  site  of  Mareshah,  where,  according  to 
the  story  in  Chronicles,  the  army  of  King  Asa  of  Judah 
met  the  host  of  the  Ethiopians.  You  remember  the  story 
— how  the  news  of  this  overwhelming  invasion  came  to 
him;  his  prayer;  and  his  brave  summons  to  his  people  to 
go  forth  and  meet  the  enemies.1  The  battle  was  fought 
and  the  victory  won  in  a valley  between  these  ranges  of 
hills;  the  field  where  now  olive-trees  are  growing  was 
on  that  day  covered  with  the  soldiery — first  of  the  Egyp- 
tians and  Ethiopians  swarming  up  the  hills,  then  of  the 
men  of  Judah  pursuing  them  after  the  victory. 

Another  name  connected  with  this  region  is  that  of  the 
prophet  Micah,2  who  lived  a hundred  years  after  Asa. 
His  home  was  at  Moresheth-Gath — which  is  equivalent  to 
“Mareshah.  near  Gath.”  From  yonder  heights  he  may 
have  watched  armies  passing  and  repassing.  With  pro- 
phetic eye  he  saw  the  Assyrians  soon  to  advance  over  these 
hills  on  their  way  to  Jerusalem,  and  he  sought  to  prepare 
his  people  by  a warning,  which  might  lead  them  to  es- 
cape through  a social  and  moral  reformation  the  doom 
that  fell  upon  so  many  other  nations. 

* Let  us  take  our  next  stand  upon  that  commanding 
height  of  Mareshah,  and  look  off  westward,  i.  e.,  a little 
more  toward  the  country  which  has  been  ahead  at  our 
right. 

Position  4oe.  The  Shephelah  and  Philistine  plain  west 
from  Tell  Sandahannah 

We  are  now  standing  upon  the  lofty  mound  which  was 
the  highest  point  of  our  last  view — Tell  Sandahannah,  the 
ancient  Mareshah.  This  is  a typical  landscape  on  the  bor- 

1 II.  Chronicles  xiv:8-is.  * For  Supplementary  Tour  only. 

2 Micah  i : i- 1 s. 


Positions  40«1,  40e.  Map  11. 


THE  SHEPHELAH 


131 

der  of  Judah.  To  the  westward  lies  a narrow  plain,  be- 
yond it  some  hills,  and  beyond  the  hills  a wider  plain, 
stretching  away  to  the  Mediterranean  Sea.  The  sea  is 
beyond  the  limit  of  our  vision;  but  the  wide  area  is  the 
sea-coast  plain,  in  early  times  held  by  the  Philistines, 
the  most  formidable  enemies  of  Israel.  You  remember 
how  often  they  overran  and  oppressed  the  Israelites  in 
the  days  of  Eli,1  and  Samuel,2  and  Saul.3  While  David 
was  hiding  from  Saul,  the  people  of  that  plain  were  his 
friends;  and,  as  king  of  the  one  tribe,  Judah,  David  doubt- 
less paid  tribute  to  Achish  of  Gath.  But,  when  David 
became  king  over  all  Israel,  the  Philistines  at  once  be- 
came his  enemies,  and  fought  battle  after  battle  to  hold 
their  supremacy;4  David  was  victorious  in  the  end,  drove 
the  Philistines  out  of  his  dominion,  took  their  capital,  and 
made  this  hitherto  haughty  people  his  servants.5  How 
a hundred  years  of  history  rise  before  us,  as  we  look 
across  that  sea-coast  plain! 

And  those  hills  which  rise  in  the  middle  distance — 
they  are  the  Shephelah,  or  foot-hills,  between  the  moun- 
tain region  and  the  sea-coast  plain — the  field  of  many  a 
battle  between  Philistines  and  Israelites,  for  they  were  de- 
batable land,  sometimes  held  by  one  people,  sometimes 
by  the  other. 

That  Arab  stands  on  the  border  of  the  mountain  re- 
gion, the  backbone  of  the  land,  held  by  the  Israelites  as 
their  home  from  the  days  of  Joshua  to  those  of  Christ. 
Up  the  valley  before  us  may  have  marched  the  armies 
of  the  Egyptians  under  Rameses  the  Second,  while  Moses 
was  a boy  in  the  palace,  going  northward  for  their  great 
battle  with  the  Hittites,  of  which  the  record  stands  graven 
on  a temple  wall  in  Egypt.  Another  Pharaoh  went  with 
his  army  up  this  valley,  or  some  other  valley  near  at 
hand,  and  on  the  plain  of  Esdraelon  met,  defeated  and 
killed  Josiah,  the  chivalric  young  king  of  Judah;5  but 
came  down  that  valley  again  in  disorder,  after  a defeat 
by  the  mighty  Nebuchadnezzar.1 

Our  general  map  of  Palestine  (Map  11)  shows 
directly  west  of  Hebron  and  only  two  or  three  miles 
from  the  seashore  the  old  town  of  Gaza,  the  south- 

XI  Samuel  iv:i-i8.  6 II  Sam.  viii : 1 . 

2 I Samuel  vii:3-i4.  ® II  Kings  xxiii:28-3o. 

3T  Sam.  xiii : s*7,  xxxin-13.  7 Jeremiah  xlvin-12. 

4 II  Sam.  v:i7-25. 


l’o.sl t ions  40e,  41.  Map  11. 


132  TRAVELLING  IN  THE  HOLY  LAND 

ernmost  place  of  military  and  commercial  impor- 
tance on  the  old  seacoast  route  between  this  western 
part  of  Asia  and  the  northeastern  kingdom  of  Africa. 
We  will  take  our  forty-first  position  on  a hill  near 
that  town,  and  look  off,  as  the  spreading  lines  indi- 
cate, toward  the  northwest. 

Position  41.  Gaza,  lowland  stronghold  of  the  Phil- 
istines, from  the  southeast 

If  this  man  with  the  broad  girdle  and  the  baggy 
trousers  of  the  Orient  were  not  before  us,  we  might 
almost  imagine  that  we  were  looking  upon  an  Eng- 
lish farm,  with  its  fields  divided  by  hedges,  its 
thrifty,  cultivated  ground,  and  its  well-kept  orchard. 
But  a moment’s  inspection  shows  that  we  are  still 
in  Palestine.  Those  hedges  are  of  the  prickly  pear, 
so  often  seen  in  this  land.  The  fruit,  though  eaten 
by  the  natives,  is  not  very  pleasant  to  the  taste  of 
a stranger.  The  trees  so  abundant  in  the  landscape 
are  olive  trees ; and  this  is  one  of  the  oldest  olive 
orchards  in  old  Palestine ; some  of  those  before  us 
are  estimated  to  be  a thousand  years  old,  and  still 
bear  fruit.  You  recall  that  line  in  the  Psalms  about 
trees  in  the  temple  courts  continuing  fruitful  in  old 
age.1  No  other  tree  fits  the  statement  so  well  as 
the  olive. 

That  city  in  the  distance  is  Gaza,  which  lies  about 
two  miles  from  the  Mediterranean  Sea,  protected 
from  attack  on  its  western  side  by  high  sand-dunes, 
easily  fortified.  You  note  the  minarets,  showing 
that  its  inhabitants  (35,000  in  number,  according  to 
one  recent  authority — 20,000,  according  to  another) 
are  mostly  Mohammedans.  Gaza  is  on  the  south 

1 Psalms  lii  :8. 


Position  41.  }!ap  11. 


GAZA 


133 


what  Damascus  is  on  the  north — the  center  of  trade 
and  travel  over  the  desert.  It  lies  on  the  main,  road 
between  Egypt  and  Syria,  traveled  through  untold 
centuries.  The  armies  of  Seti,  of  Rameses,  of  Alex- 
ander, of  the  Crusaders  and  of  Napoleon  must  have 
marched  across  this  landscape. 

Soon  after  the  conquest  of  Canaan  by  the  Israel- 
ites, about  1230  B.  C.,  this  city  appears  to  have  been 
the  head  of  the  Philistine  league  of  five  cities,  of 
which  Gath  was  the  northernmost  and  Gaza  the 
southernmost.  Nearly  all  the  story  of  Samson  cen- 
ters in  this  city.  Over  these  fields  may  have  run 
Samson’s  foxes,  with  torches  tied  to  their  tails,  set- 
ting the  harvest  fields  on  fire.1  You  remember  how 
the  Philistines  locked  the  gates  of  yonder  town  upon 
the  hero;  and  how  he  carried  them  away,  posts  and 
bars  with  them.  Expositors  think  that  this  very 
hill,  where  the  Arab  stands,  was  the  place  where  he 
left  them.2  Near  yonder  city  dwelt  the  woman  who 
enticed  him  to  tell  her  the  secret  of  his  strength  ;3 
and  there  it  was  that  he  pulled  down  the  temple 
upon  the  Philistines,  slaying  more  in  his  death  than 
he  had  slain  in  his  life.4 

The  New  Testament  gives  us  only  one  mention  of 
Gaza,  but  that  is  interesting.  Somewhere  near  this 
town,  upon  the  desert  road,  Philip,  the  evangelist, 
met  the  Ethiopian  treasurer,  riding  in  his  chariot 
and  reading  the  prophecy  of  Isaiah ; and,  in  some 
wayside  stream,  not  far  from  here,  the  dark-skinned 
nobleman  was  baptized.  Tradition  tells  us  that 
he  returned  to  his  home,  a thousand  miles  distant, 

4 Judges  xvi:23-3i. 

6 Acts  viii  .'26-40. 


1 Judges  xv  14,  5. 

2 Judges  xvi:i-3. 

3 Judges  xvi  :4-i8. 


I’o.sition  41.  Map  11. 


134  TRAVELLING  IN  THE  1I0LY  LAND 

up  the  Nile,  and  there  founded  the  Church  of  Abys- 
sinia. 

From  here  we  turn  to  the  northeast.  Trace  on 
Map  ii  the  distance  of  about  thirty-two  miles  from 
Gaza,  and  you  find  between  Socoh  and  Azekah,  at 
the  valley  of  Elah,  our  next  position,  seventeen 
miles  due  west  of  Bethlehem. 

Position  42.  Scene  of  Goliath’s  defeat,  Valley  of 
Elah 

That  elevation  where  the  half-naked  youth  stands 
is  one  of  the  foot-hills  of  the  Shephelah ; and  the 
slopes  in  the  distance  are  on  the  edge  of  the  moun- 
tain region.  We  might  take  the  boy  to  represent 
David,1  only  that  he  is  on  the  wrong  side  of  the 
valley ; for  the  broad  plain,  with  the  road  running 
across  it,  was  the  camping  ground  of  the  Philistines, 
who  were  a lowland  people;  the  hills  beyond  were 
occupied  by  the  Israelites,  who  belonged  to  the 
mountains,  and  fought  their  best  battles  on  the  high 
ground.  Do  you  see  the  torrent-bed,  on  its  winding 
way  at  the  foot  of  the  hills?  From  that  stream 
David  chose  the  five  smooth  stones  for  his  sling — 
though  he  made  use  of  only  one  of  them.  Michael  An- 
gelo, in  his  famous  statue  of  David,  represents  the 
young  hero  as  undraped,  just  like  the  upper  part  of 
the  body  of  the  boy  standing  near  us ; but,  if  David 
had  entered  upon  the  field  in  that  condition,  the  ene- 
my would  have  detected  the  sling  upon  his  shoulder. 
No,  David  probably  went  to  the  fight  dressed  as  a 
shepherd,  with  a cloak — under  which  were  con- 
cealed his  sling  and  a stone  within  it — and  a long 

1 I Samuel  xviin-51. 


Position*  41,  42.  Map  11. 


VALE  OF  ELAH 


*35 


shepherd’s  staff  in  his  hand,  which  he  swung  to  and 
fro,  as  if  it  were  to  be  his  only  weapon. 

Now,  fill  that  plain  with  the  tents  of  the  Philis- 
tines, and  their  warriors,  standing  in  a mass  on  this 
side  of  the  brook;  let  the  sloping  hills  yonder  be 
thronged  with  the  Israelite  army.  The  giant,  Go- 
liath, the  only  man  in  full  armor,  with  helmet  and 
breastplate  and  spear,  walks  up  and  down,  calling 
for  a champion  to  come  and  fight,  while  his  attend- 
ant stands  before  him  with  a long  shield,  ready  to 
ward  off  arrow  or  spear. 

In  all  that  army  of  the  Israelites  there  is  only  one 
who  uses  his  brains,  and  that  is  the  young  shepherd 
boy.  He  sees  at  a glance  that  the  Philistine  is  not 
to  be  overthrown  with  a sword  or  a spear — he  is  too 
well  armed,  too  big,  and,  moreover,  there  stands 
his  armor-bearer  with  a shield.  He  can  be  over- 
thrown only  by  a sling-stone,  which  must  be  hurled 
from  just  the  right  distance,  and  must  not  miss,  for 
the  slinger  will  not  have  a second  chance.  Then, 
too,  the  giant  must  be  off  his  guard,  and  not  realize 
his  danger — hence  the  brandished  staff  and  the  con- 
cealed sling.  The  stone  is  slung,  and  buries  itself 
in  the  giant’s  forehead,  the  only  unprotected  place 
in  his  body.  He  falls,  stunned,  but  not  slain.  In 
the  momentary  pause,  David,  who  has  not  for  an  in- 
stant lost  his  self-command,  rushes  forward,  pulls 
out  the  giant’s  own  sword,  and  beheads  his  fallen 
foe.  In  that  hour  David  shows  all  the  qualities 
that  will  one  day  make  him  king — courage,  self- 
reliance,  resourcefulness  and  energy  at  the  crucial 
moment.  From  that  day  men  say,  “Here  is  the 
coming  Shepherd  of  Israel.” 


Position  42.  Map  IL 


I36  TRAVELLING  IN  THE  HOLY  LAND 

For  Position  43  we  will  cross  the  Shephelah  and 
go  up  through  the  mountain  region  to  a place  about 
three  miles  east  of  Jerusalem,  on  a slope  of  Olivet. 

Position  43.  Sheikh  cl  Rachid  and  his  escort — most 
famous  Bedouins  of  Palestine 

This  is  “the  road  that  goeth  down  from  Jerusa- 
lem to  Jericho/’  where  the  traveller  in  the  parable 
of  the  Good  Samaritan  fell  among  thieves : 1 and  the 
groups  of  people  before  us  may  be  lineal  descend- 
ants of  those  robbers,  for  they  are  in  the  same  pro- 
fession, which  in  the  East  is  a perfectly  honorable 
business.  The  nearest  man  in  full  oriental  costume 
is  Sheikh  el  Rachid,  the  Arab  chief,  whose  tribe  has 
for  generations  been  in  control  of  the  wilderness  of 
Judea,  between  Jerusalem  and  the  Dead  Sea.  He  is 
a perfect  gentleman  after  the  Arab  type,  of  urbane 
manners,  but  every  traveller  who  would  pass  over 
that  route,  until  within  a very  few  years,  must  en- 
gage a “guard”  from  him,  under  penalty  of  being 
robbed,  and  perhaps  murdefed.  He  simply  consid- 
ers that  this  region  has  been  in  the  hands  of  his 
forefathers  for  untold  generations,  rightfully  belong- 
ing to  his  clan ; and  he  regards  it  as  right  that  trav- 
ellers passing  through  should  pay  him  toll  or  trib- 
ute, if  they  are  to  pass  through  peacefully.  Do  you 
notice  the  medals  that  he  wears,  presented  to  him 
by  distinguished  people  who  have  received  his  es- 
cort? Those  long  lances  look  formidable,  and  in 
earlier  times  were  employed  in  war;  but  now  they 
are  used  only  on  parade  and  in  feats  of  horseman- 
ship. The  building  on  the  hill  is  the  headquarters 
of  the  Sheikh  when  he  comes  from  the  desert  to 

'Luke  x:3o-37. 


Position  43.  Map  2. 


BEDOUINS 


137 


the  vicinity  of  Jerusalem.  He  has  of  late  retired 
from  business,  not  merely  because  he  is  very 
wealthy,  but  mainly  for  the  reason  that,  since  the 
new  road  has  been  built,  guard-houses  have  been 
established  and  manned,  so  that  his  occupation  as 
a collector  of  blackmail  no  longer  thrives. 

There  is  no  doubt  that  David,  in  the  days  of 
his  wandering,  was  a chieftain  somewhat  according 
to  the  type  of  Sheikh  el  Rachid.  He  exacted  trib- 
ute from  the  farmers  and  villagers,  as  the  price  of 
protection  from  robbers — and  in  our  time  his  own 
followers  would  be  so  considered.  After  the  sud- 
den death  of  Nabal,1  you  remember,  Abigail  became 
David’s  wife,  bringing  with  her  all  her  former  hus- 
band’s wealth,  which  made  David  the  most  power- 
ful Sheikh  in  the  region,  and  greatly  aided  him  in 
obtaining  the  rule  over  his  own  tribe  of  Judah. 

For  Position  44,  main  tour,  see  page  140. 


*Turn  to  the  map  of  Jerusalem  and  its  environs  (Map 
2)  and  find  the  location  of  Mar  Saba,  a famous  convent, 
which  we  shall  pause  to  see.  The  spot  is  marked  43a,  and 
the  green  V-lines  show  that  you  are  to  look  across  the 
brook  Kedron  to  hills  on  its  northern  side. 

Position  43a.  The  lonely  convent  of  Mar  Saba  in  the 
Wilderness  of  Judea 

This  solitary  figure  before  us  stands  on  one  side  of  a 
mighty  gorge,  and  on  the  other  side,  right  by  the  edge 
of  a terrific  precipice,  hangs  the  convent.  The  brook 
Kedron  flows  through  this  deep  valley  far  below,  on  its 
way  to  the  Dead  Sea.  Do  you  see  those  five  tall  but- 
tresses leading  up  to  a dome  and  a cupola?  They  are 
on  the  wall  of  the  church  which  contains  the  tomb  of  St. 
Saba,  a monk  of  the  fifth  and  sixth  centuries  A.  D.,  who 


* For  Supplementary  Tour  only. 

Positirnt)  43,  43a.  Map  2. 


1 1 Samuel  xxv. 


138 


TRAVELLING  IN  THE  HOLY  LAND 


founded  his  monastery  in  this  place,  the  loneliest  in  all 
the  land. 

Hundreds  of  years  ago  a monk  living  in  this  very  con- 
vent wrote,  in  Latin,  a hymn  which  we  all  know  to-day 
in  an  English  translation: 

“Art  thou  weary,  art  thou  languid, 

Art  thou  sore  distressed? 

Come  to  me,  saith  One,  and  coming 
Be  at  rest.” 

There  is  no  structure  other  than  Bedouins’  tents  be- 
tween here  and  the  vicinity  of  Jerusalem,  about  ten  miles 
up  this  same  valley.  That  massive  wall  around  the  con- 
vent on  two  sides  has  kept  off  many  an  attack  from  the 
Bedouins  of  the  desert,  who  have  often  tried  to  rob  the 
monks  of  their  treasures.  We  can  see  the  road  climbing 
the  steep  hill  outside  the  highest  wall.  That  is  the  only 
way  of  approach  to  the  monastery.  The  road  creeps 
down  the  cliff  on  the  other  side  of  the  wall  out  of  sight 
from  our  point  of  view;  the  entrance  is  through  that 
tower  to  the  left  of  the  cupola.  We  can  just  see  the  top 
of  the  arch  at  the  portal.  Men  are  admitted  as  guests  if 
they  arrive  before  sunset,  and  they  may  obtain  good  en- 
tertainment; but  women  are  shut  out,  because,  you  know, 
a woman  once  made  trouble  in  the  Garden  of  Eden!  In 
the  little  courtyards  here  and  there  through  those  groups 
of  buildings  are  fig  trees,  on  which  the  fruit  ripens  earlier 
than  anywhere  else  in  the  land,  from  the  fierce  heat  of  the 
sun  on  these  rocks.  This  monastery,  centuries  ago  a 
place  of  high  sanctity,  has  of  late  become  a sort  of  penal 
colony,  where  refractory  monks  of  the  Greek  Church 
are  kept  under  prison  discipline.  Do  you  notice  the  little 
balcony  overhanging  the  precipice  close  beside  the  dome? 
One  moment’s  view  from  that  dizzy  height  suffices  for 
most  visitors.  Unless  one  has  steady  nerves  his  head 
swims,  as  he  looks  down  into  the  valley,  where  the  brook 
Kedron  rolls  over  the  rocks.  We  visit  this  place  solely 
on  account  of  its  romantic,  strange  appearance,  for  it  has 
no  connection  with  the  story  of  the  Bible. 

* We  will  look  at  one  more  landscape  in  the  land  of  Ju- 
dah, one  that  is  typical  of  most  of  the  region  west  of  the 
Dead  Sea.  Notice  the  point  to  which  we  go,  on  the  map 

* For  Supplementary  Tour  only. 


Positions  43a,  43b.  Maps  2,  11. 


WILDERNESS  OF  JUDEA 


139 


showing  the  whole  of  Palestine  (Map  11).  It  is  marked 
43b,  and  the  green  lines  tell  us  that  we  shall  be  looking 
a little  south  of  east,  in  the  direction  of  the  Dead  Sea. 

Position  43b.  Picturesque  Palestine,  the  Wilderness  of 
the  Scapegoat 

We  are  in  the  land  of  Jeshimon,  or  Solitude.  Jerusa- 
lem is  about  six  miles  away  at  our  right,  i.  e.,  at  the  south- 
west. What  a wild  waste,  a chaos  of  mountain  and  val- 
ley! Not  a brook  rolls  through  these  ravines  to  turn 
the  desert  into  a garden.  Even  Arabs  dare  not  pitch  their 
tent  in  such  a desolation,  for  they — who  can  live  almost 
anywhere — cannot  find  even  a wretched  subsistence  here. 
The  solitary  Arab  before  us,  with  his  musket  on  his  back, 
is  a Bedouin  guard,  who  is  indispensable  for  any  trip  into 
the  wilderness.  In  the  distance  you  can  see  the  moun- 
tains of  Moab  beyond  the  Dead  Sea. 

This  is  part  of  the  hill  country  of  Judea.  You  remem- 
ber how  it  receives  its  name — the  Wilderness  of  the 
Scapegoat.  On  the  great  day  of  the  Atonement,  in  the  fall 
of  the  year,  the  high  priest  chose  two  goats.1  One  was 
slain,  and  his  blood  was  sprinkled  on  the  Ark  of  the 
Covenant,  in  the  Holy  of  Holies  within  the  veil.  The 
other  goat  was  led  out  of  the  Temple  and  the  city  to  “a 
land  not  inhabited,”  and  there  was  left  to  die.  He  was 
supposed,  in  the  figurative  speech  of  the  Orient,  to  carry 
away  the  sins  of  the  people  into  the  wilderness,  and 
never  to  bring  them  back. 

No  doubt  David  looked  on  this  very  landscape  more 
than  once  in  his  wandering  while  a fugitive  from  the  jeal- 
ousy of  Saul.2  We  call  to  mind  the  shepherd,  the  poet, 
the  leader,  whose  harp  may  have  been  tuned  on  these  very 
hills.  Those  years  of  wandering  were  a bitter  experience 
to  David,  but  they  were  a discipline  to  his  character,  for 
in  the  hard  school  of  adversity  he  learned  how  to  reign. 

We  may  associate  another  and  a greater  name  than 
David  with  this  wilderness.  In  some  such  region  as  this 
— perhaps  even  now  in  the  field  of  vision — our  Lord  fasted 
and  was  tempted.3  It  was  not  strange  that  after  the  sud- 
den and  overwhelming  consciousness  of  his  personality 
and  his  mission  came  upon  him  at  his  baptism,  he  should 
go  forth  into  a lonely  desert  place  to  calm  his  spirit  and 


3 Matt,  iv : 1 - 1 1. 


1 Leviticus  xvin-26. 

2 I Samuel  xxiv:i,  2. 


Position  43b.  Map  11« 


140  TRAVELLING  IN  THE  HOLY  LAND 

to  meditate  upon  his  work.  Nor  was  it  strange  that  he 
should  fast;  for  in  such  an  intensity  of  feeling  he  might 
forget  the  body  and  its  needs,  even  for  days  and  days. 
And  the  first  temptation  was  thoroughly  in  accord  with 
his  surroundings;  when  tension  gave  way,  and  hunger 
came  upon  him,  and  he  realized  that  he  was  in  the  desert 
with  no  means  of  supplying  his  bodily  needs,  naturally 
the  suggestion  came  to  him  to  use  this  newly  possessed 
power  of  working  miracles  for  the  support  of  his  own 
life.  How  the  solemn  and  awful  loneliness  of  nature 
harmonized  with  the  deeper  solitariness  of  his  own  soul! 
He  in  this  Wilderness  of  the  Scapegoat  was  the  One  who 
bore  our  sins  afar,  so  far  that  they  return  no  more  to 
burden  our  hearts  or  to  defile  our  conscience. 


Turn  to  our  special  map  of  the  Jericho  district. 
Now  find  on  the  map  (Map  6)  the  brook  Cherith 
(called  to-day  the  Wady  Kelt).  It  enters  the  Jor- 
dan Valley  a little  to  the  south  of  Jericho,  and  in  its 
progress  down  the  mountains  has  hollowed  out  one 
of  the  most  wonderful  chasms  in  the  whole  country, 
torn  as  the  land  is  with  deep  valleys.  Let  us  pause 
on  our  way  through  the  mountains  to  look  at  it. 

Position  44.  The  marvelous  gorge  of  Brook  Cher- 
ith, and  old  convent 

You  can  almost  hear  the  echo  of  the  Arab’s  gun 
that  is  just  sending  out  its  cloud  of  smoke ! How 
clearly  the  strata  of  the  rocks  appear  in  yonder 
cliff!  Look  at  that  convent,  nestled  in  the  crevice! 
Do  you  notice  how  closely  the  dome  over  its  chapel 
hugs  the  overhanging  rocks?  Can  you  trace  the 
path  up  from  the  valley  to  the  convent,  and  the 
^entrance  to  it  at  the  foot  of  the  cliff?  See  that 
cave  hollowed  out  just  above!  If  Elijah  sought  a 
refuge  there  from  the  wrath  of  King  Ahab,  he  was 


Position**  43b,  44.  Maps  11,  G. 


THE  BROOK  CHERITH  I4I 

well  hidden.* 1  How  suddenly  that  mighty  prophet 
bursts  upon  the  view,  with  his  message  of  warn- 
ing, and  then  as  suddenly  departs  to  his  hiding 
place!  Can  you  not  picture  him  sitting  alone  in 
yonder  cave,  sheltered  by  the  mighty  walls  around, 
feeding  upon  the  scanty  dole  brought  by  the  ravens ! 
See  him  bending  over  the  brook,  drinking  from  his 
hands,  hollowed  out  into  a cup!  How  he  watches 
that  stream,  his  only  supply,  sink  into  narrower 
channels  day  after  day.  If  ever  lived  a man  of 
mighty  faith,  that  man  was  Elijah  ; and  his  faith 
was  nourished  by  his  prayer,  for  he  dwelt  in  fel- 
lowship with  the  Highest. 

We  may  also  associate  with  this  place  the  Elijah 
of  the  New  Testament — John  the  Baptist,  like  Eli- 
jah in  his  manner  of  life,  his  garb,  and  his  wilder- 
ness home.  While  no  especial  place  in  this  valley 
is  definitely  connected  with  John’s  brief  career,  yet, 
as  he  dwelt  part  of  the  time  in  the  wilderness  of 
Judea,  and  his  ministry  was  in  the  Jordan  Valley 
beside  the  river,  he  must  often  have  climbed  up  and 
down  these  precipitous  paths  by  the  brook  Cherith, 
meditating  upon  his  mission  and  his  message.  In 
some  such  cave  as  that  in  the  cliff -side,  John  the 
Baptist  doubtless  passed  many  a night. 

For  Position  45,  main  tour,  see  page  143. 


* For  our  next  viewpoint  we  move  a few  miles  east- 
ward from  Wady  Kelt,  to  the  site  of  Jericho,  which  was 
about  six  miles  north  of  the  Dead  Sea,  and  a less  dis- 
tance west  of  the  river  Jordan.  Find  on  the  map  of  Jeri- 
cho the  number  44a,  and  notice  the  direction  of  the  lines 
showing  the  boundaries  of  our  vision. 


1 1 Kings  xvii:i-6. 

* For  Supplementary  Tour  only. 

Positions  44,  44a.  Map  0. 


142 


TRAVELLING  IN  THE  HOLY  LAND 


Position  44a.  Jordan  Valley  and  distant  Moab,  east 
from  old  Jericho-Jerusalem  road 

You  see  just  below  us  a broad,  smooth  highway;  that  is 
the  road  from  Jerusalem  to  Jericho,  followed  by  travelers, 
pilgrims,  and  wandering  Arabs  from  time  immemorial. 
You  notice  that  it  crosses  the  plain  and  extends  toward 
the  white  line  which  marks  the  river  Jordan.  When  Lot 
parted  from  Abram,  almost  twenty  centuries  before  Christ, 
with  his  flocks  and  herds  he  went  down  this  trail  (doubt- 
less old  even  in  his  day)  to  seek  a new  home  on  yonder 
plain.1  Not  far  distant,  perhaps  in  the  field  of  our  vision, 
perhaps  a little  outside  of  it,  stood  Sodom,  the  city  of  the 
evil  name  and  the  terrible  fate.2  When  the  Israelites  un- 
der Joshua  came  to  besiege  Jericho,  they  trod  that  path, 
from  the  river  toward  this  place.3  Over  that  road  walked 
Elijah  and  Elisha,  toward  the  river  where  the  waters  part- 
ed as  the  old  prophet  smote  them  with  his  mantle;  and 
over  it  at  the  close  of  that  day  Elisha  walked  back 
alone,  heir  to  the  mantle  and  of  his  master’s  power.4 

When  Joseph  and  Mary  came  from  Nazareth  to  Bethle- 
hem, they  probably  travelled  down  the  Roman  road  in 
the  Jordan  valley,  and  then  up  this  path  on  their  way  to 
Jerusalem  and  Bethlehem.5  Some  twelve  years  later  they 
travelled  the  same  route  with  their  Boy,  showing  the  fa- 
mous places  and  telling  again  the  old  stories  of  Israelite 
history.8  That  is  the  road  down  which  the  man  going 
from  Jerusalem  to  Jericho  walked  when  he  fell  among 
thieves,  and  was  cared  for  by  the  good  Samaritan/  What 
pictures  of  the  past  rise  before  us  as  we  look  on  that 
road  and  the  plain  which  it  crosses! 

When  Abram  and  Lot  looked  at  yonder  plain,  it  was, 
as  we  are  told,  like  the  garden  of  the  Lord,  because  care- 
fully irrigated  and  cultivated.8  But  for  a thousand  years, 
i.  e.,  during  the  Saracen  and  Turkish  rule,  it  has  been  neg- 
lected; the  irrigating  ditches  have  filled  up,  and  the 
region  has  become  a barren  waste.  It  is  now  just  begin- 
ning to  return  to  something  of  its  former  prosperity,  and, 
a generation  from  the  present  time,  it  will  doubtless  again 
blossom. 

Those  hills,  dimly  seen  in  the  distance,  belong  to  the 
land  of  Moab,  occupied  in  ancient  days  by  the  descendants 


1 Genesis  xiiiM-13. 

2 Genesis  xix. 

3 Joshua  vi. 

4 II  Kings  ii : 5- 1 5. 


5 Luke  ii  14. 

* Luke  ii:4i,  4 2. 

7 Luke  x i2 5,  37. 

8 Gen.  xiii:io. 


Position  44a.  Map  6. 


JORDAN  VALLEY 


M3 


of  Lot.  You  recall  the  story  of  Naomi  and  Ruth.  They 
came  from  those  mountains,  crossed  the  Jordan  at  the  old 
fording-place,  and  walked  over  that  road  up  to  these 
precipitous  hills  of  Judah,  on  their  way  to  Bethlehem.1 

Now  let  us  pause  just  above  the  borders  of  Jer- 
icho plain,  take  our  seat  upon  the  ruins  of  an  an- 
cient aqueduct,  and  look  out  upon  the  plain.  Con- 
sult our  special  map  of  the  Jericho  district  (Map 
6).  It  tells  us  that  from  Position  45  we  shall  be 
looking  southeast,  across  the  northern  end  of  the 
Dead  Sea  and  to  the  mountains  at  the  east  of  the 
Jordan. 

Position  45.  The  plain  of  the  Jordan,  southeast 
from  the  ruins  of  ancient  Jericho 

What  a panorama  is  this  spread  out  before  us ! 
Yonder  on  the  right  we  can  see  the  head  of  the 
Dead  Sea,  and  beyond  it  the  long  line  of  the  hills 
of  Moab.  There  is  the  Jordan,  after  its  long  wan- 
dering finding  rest  in  the  sea.  Can  you  see  the 
eastern  bank  of  the  river,  here  and  there  touched 
by  the  sunlight?  See  the  once  fruitful  plain  of  the 
Jordan  with  only  stunted  trees  and  bushes  growing 
upon  it.  Do  you  notice  where  the  plain  rises  nearer 
us,  into  a higher  plateau,  over  which  a path  runs? 
There  stood  the  Old  Testament  city  of  Jericho. 
This  part  of  an  old  aqueduct  on  which  the  men  are 
resting  was  probably  here  in  Christ’s  time,  as  its 
foundations  can  be  traced  out  over  the  plain  to  the 
site  of  the  New  Testament  Jericho,  which  (as  you 
will  see  by  the  map)  is  in  the  extreme  right  of 
our  view.  The  building  stones  of  the  later  city 
have  been  so  completely  removed  by  Bedouins  (for 

1 Ruth  1:6-22. 


Positions  44a,  4o.  Map  6. 


144 


TRAVELLING  IN  THE  HOLY  LAND 


use  in  modern  structures)  that  only  traces  of  the 
foundations,  level  with  the  ground,  can  be  found. 
To  the  left  in  the  distance  are  the  few  buildings  that 
make  up  modern  Jericho. 

We  wonder  what  those  two  Arabs  are  talking 
about.  We  may  be  sure  that  it  is  not  what  we  are 
recalling — the  mighty  scenes  that  were  enacted  on 
that  broad  terrace  at  the  foot  of  the  mountain.  Old 
Jericho  rises  on  that  plain,  with  walls  defying  the 
attack  of  Joshua.1  He  cannot  stop  to  lay  siege  to 
the  city  and  to  starve  it  into  surrender,  for  that 
would  give  his  enemies  in  the  mountain  region  time 
to  combine  against  him.  The  walls  must  be  taken 
by  assault,  but  it  is  an  assault  such  as  the  art  of 
war  has  never  seen  before  or  since.  Can  you  not 
see  the  army  of  Israel  marching  around  those  de- 
voted walls,  while  from  a window  floats  a scarlet 
cord  swaying  in  the  breeze?2  We  see  the  sudden 
attack  and  destruction  of  the  city.  We  see  that 
plain  lying  desolate,  as  desolate  as  it  lies  to-day,  un- 
til, five  hundred  and  thirty  years  after  Joshua’s 
curse,  its  walls  and  gates  arise  once  more,  built  on 
new-made  graves.3  Who  are  those  two  stately  fig- 
ures that  we  see  walking  together  down  yonder 
path  toward  the  river?  They  are  Elijah,  the  de- 
stroyer of  the  old,  and  Elisha,  the  builder  of  the 
new;  and  yonder  by  those  banks  of  Jordan  waits 
the  fiery  chariot  that  shall  part  them.4  Nine  cen- 
turies more,  and  we  look  down  on  another  scene  at 
the  gate  of  Jericho.5  What  is  that  throng  coming 
up  from  the  plain?  Who  is  that  man  climbing  a 

1 Joshua  vi:i. 

2 Joshua  ii:i8;  Joshua  vi:n-i6. 

3 Joshua  vi:26;  1 Kings  xvi:33,  34. 

* II  Kings  ii:4-i2. 

6 Luke  xviii:35;  xix:i-io;  Mark  x:46. 


1’osition  45.  Map  6. 


PLAIN  OF  THE  JORDAN 


145 


sycamore  tree  to  see  a Stranger  in  the  center  of 
that  crowd?  What  blind  beggar  is  that  crying  out 
by  the  wayside,  and  rushing  forward  with  such 
eagerness  that  he  leaves  his  garment?  What  face 
is  that  which  looks  up  at  Zaccheus  in  the  tree,  and 
down  at  Bartimeus  by  the  gate,  with  an  invitation 
to  each?  Joshua,  Rahab,  Hiel,  Elisha,  Zaccheus, 
Bartimeus,  Jesus — these  are  the  forms  that  rise  to 
our  view  as  we  look  down  on  the  desolate  site  of 
Jericho ! 

For  Position  46,  main  tour,  gee  page  146. 

* We  will  go  down  the  mountainside  and  stand  on 
another  elevation  on  the  southeast,  facing  toward  the 
mountains  of  Judah.  We  shall  have  the  Jericho  of  to- 
day directly  before  us.  See  how  Position  45a  is  marked 
on  the  Jericho  map. 

Position  45a.  Modem  Jericho  and  its  gardens,  with  tra- 
ditional Mount  of  Temptation  at  the  northwest 

This  village  just  in  front  of  us  is  Eriha,  the  modern  suc- 
cessor of  Jericho.  You  note  the  similarity  of  names — 
Jericho  and  Eriha.  One  building,  you  observe,  rises  above 
the  low  roofs  of  the  town,  and  its  name  suggests  mod- 
ernness— Jordan  Hotel!  Look  at  the  squalid,  clay-roofed 
houses  in  the  front,  partly  for  cattle,  partly  for  human 
habitations!  It  was  upon  no  such  homes  as  these  that 
Jesus  looked,  when  he  visited  the  place,  for  it  was  then  a 
prosperous  city,  and  not  long  before  had  been  the  resi- 
dence of  King  Herod  the  Great.  Eriha  does  not  even  oc- 
cupy the  exact  site  of  the  ancient  Jericho.  Can  you  see 
at  the  foot  of  those  hills  a plateau  or  elevated  space? 
That  was  the  place  where  Jericho  stood  in  Bible  times. 
But  those  mountains  remain,  looking  down  upon  the  ruins 
and  the  hovels,  just  as  they  looked  down  upon  the  old 
city  of  palm  trees.1  There  are  few  palm  trees  at  Jericho 
now,  and  few  throughout  Palestine,  though  the  palm  was 
anciently  one  of  the  emblems  of  the  land.  Look  closely 
at  yonder  mountain — Mount  Quarantania.  The  word 
sounds  a little  like  “quarantine,”  which  is  derived  from  its 

1 Dcut.  xxxiv:3.  *For  Supplementary  Tour  only. 


Position*  4o,  4,*»a.  Map  6. 


146 


TRAVELLING  IN  THE  HOLY  LAND 


name,  and  means  “forty  days.”  Tradition  says  that  the 
forty  days’  fast  of  Jesus  after  his  baptism  was  observed 
on  that  mountain,  and  that  from  its  summit  the  tempter 
showed  Him  all  the  kingdoms  of  the  world  and  the  glory 
of  them.1  But  there  is  no  evidence  except  tradition  in 
favor  of  the  locality.  Really  this  mountain  was,  in  the 
time  of  Christ,  too  near  a city,  and  too  much  visited  by 
men — even  though  its  visitors  were  mostly  robbers — to 
be  the  “wilderness”  of  the  fasting  and  temptation.  Yet 
the  height  before  us  calls  up  a long  line  of  events  in  Bible 
story  upon  which  it  looked.  It  saw  the  host  of  Israel 
march  across  the  river  Jordan  and  pitch  their  camp  some- 
where on  this  plateau.2  It  saw  that  host  in  solemn  pro- 
cession walk  around  the  city  walls,  led  by  a company  of 
priests  blowing  trumpets  of  rams’  horns.8  It  beheld  that 
ancient  city  falling  before  the  attack  of  the  desert  in- 
vaders, while  the  shouts  of  Israel  rose  to  the  sky.  It  has 
witnessed  the  changes  that  have  swept  across  this  plain 
in  the  centuries  of  Old  Testament  history,  and  it  looks 
down  upon  its  desolation  now.  Perhaps  it  will  yet  behold 
the  plain  once  more  watered  and  cultivated  as  the  garden 
of  the  Lord  and  a new  city  arising  in  place  of  the  old 
wastes. 


Find  our  next  position  (46)  on  the  Jericho  map, 
and  then  look  at  the  results  of  recent  excavations 
upon  the  site  of  old  Jericho. 

Position  46.  Ruins  of  Jericho,  showing  buildings 
and  city  wall 

You  see  that  deep  trench,  directly  in  front,  and 
curving  toward  the  left?  That  has  been  made  with 
great  care  by  German  excavators,  in  order  not  to 
interfere  with  ancient  foundations,  and  it  follows 
the  course  of  the  old  Canaanite  wall.  On  the  left 
we  see  cellars  and  the  lower  courses  of  walls  of 
houses  and  public  buildings ; on  the  right  the  wall  of 
the  city.  Can  you  see  that  the  lower  parts  of  the 

1 Matt.  iv:8.  3 Joshua  vin-20. 

2 Joshua  iv:i9. 


Positions  45a,  40.  Map  0. 


JERICHO 


147 


wall  are  solid  and  strong,  while  the  upper  portions 
are  of  clay?  That  difference  shows  that  the  ancient 
builders  made  the  better  city,  and  that  the  more 
recent  work  was  of  a feeble  and  temporary  charac- 
ter— just  as  we  see  everywhere  in  the  East.  Old 
Jericho  was  an  important  place,  for  it  stood  at  the 
head  of  the  sea  and  the  foot  of  the  mountains,  com- 
manding the  roads  to  the  north  and  eastward  across 
the  desert.  Often  destroyed,  it  was  as  often  rebuilt, 
for  it  was  needed  in  trade  and  travel.  You  remem- 
ber that,  after  its  destruction  by  Joshua,  a curse 
was  pronounced  upon  the  man  who  should  rebuild 
its  walls ; 1 yet,  in  not  more  than  two  generations, 
as  “the  city  of  palm-trees,”  it  became  the  capital 
of  a Moabite  kingdom,  and  its  ruler  was  lord  of  the 
southern  part  of  Israel.2 

Those  trenches  and  pits,  upon  which  we  are  look- 
ing, have  for  the  Bible  student  a deeper  interest 
than  many  more  beautiful  sights ; for  they  are  the 
veritable  memorials  of  the  ancient  city.  At  that 
very  wall  Joshua  may  have  been  gazing  when  “the 
captain  of  the  Lord’s  host”  appeared  to  him.3 
Around  it  marched  for  seven  days  the  army  of  Is- 
rael, until  that  mighty  shout  went  up,  which  was 
the  signal  for  a united  attack.4 

You  have  wondered,  perhaps,  what  was  meant  by 
Joshua’s  curse  upon  the  man  who  should  rebuild  it, 
and  in  what  way  that  curse  was  fulfilled.  In  the 
light  of  discoveries  made  in  other  cities — notably  at 
Gezer — it  is  now  believed  that  Iliel  the  Bethelite, 
when  he  began  rebuilding  the  wall,  offered  up  in 
sacrifice  his  oldest  son,  and,  when  he  finished,  his 


1 Joshua  vi:26,  27.  3 Joshua  v:i3-is. 

2 Judges  iii : 12- 14.  4 Joshua  vi:2o,  21. 


Position  46.  Map  6. 


J48  TRAVELLING  IN  THE  HOLY  LAND 

youngest  for  such  offerings  were  not  uncommon 
among  the  Canaanites. 

Who  knows  but  that  the  pit  on  the  left  may  have 
been  the  cellar  under  the  house  of  the  rich  tax  cob 
lector,  Zaccheus,  who  entertained  our  Lord  in  this 
very  city?  2 

We  can  now  get  a closer  view  of  the  mountains 
on  the  west  of  Jericho.  Look  closely  and  you  will 
see  that  they  are  pierced  in  many  places  with  caves. 
Those  caves  are  very  ancient,  some  of  them  as  old 
as  Christ’s  time;  and,  during  the  ages  of  monasti- 
cism,  were  the  homes  of  hermits,  who  spent  their 
lives  in  praying  and  fasting. 

For  Position  47,  main  tour,  see  page  149. 


* Let  us  go  outside  of  the  city,  a little  to  the  north,  and 
take  our  next  position  beside  the  spring  which  has  in 
every  age  supplied  water  to  Jericho.  Map  6 marks  the 
spot  46a,  and  shows  how  far  we  are  to  see  in  the  dis- 
tance. 

Position  46a.  The  fountain  of  Elisha,  miraculously 
freshened  by  the  prophet 

Here  certainly  is  something  that  connects  itself  directly 
with  the  Bible  story.  Of  all  the  requisites  for  living  in 
the  East,  the  well  or  the  fountain  of  every  city  is  apt  to 
be  the  most  enduring.  There  is  generally  one  water  sup- 
ply for  the  town,  and  to  it  the  women  resort,  with  their 
jars  borne  on  head  or  shoulder.  Now,  this  is  the  only 
good  water  to  be  found  anywhere  near  either  ancient  or 
modern  Jericho.  It  is  not  a reservoir,  but  a large  and 
copious  natural  spring,  bubbling  up  from  the  foot  of  the 
mountain.  The  natives  call  it  the  Sultan’s  Spring,  as  if 
to  express  its  supremacy  over  all  the  water  on  the  plain. 
As  this  is  the  only  source  of  any  consequence  in  this  re- 
gion which  could  have  supplied  ancient  Jericho,  there  is 
little  reason  to  doubt  that  it  is  the  spring  which,  accord- 

1 I Kings  xvi:34.  * For  Supplementary  Tour  only. 

2 Luke  xix:i-io. 


Positions  40,  40a.  Map  6. 


FOUNTAIN  OF  ELISHA 


149 


ing  to  the  familiar  Bible  story,  Elisha  the  Prophet  healed. 
Can  you  not  see,  in  imagination,  the  prophet  standing 
here,  a jar  filled  with  salt  in  his  hand?  He  sprinkles  the 
salt  upon  the  water — salt,  that  which  has  hitherto  made 
the  water  useless!  A wonderful  change  comes  across 
the  fountain;  it  pours  forth  bitter  water  no  more,  but 
sweet  and  fresh;  and  sweet  and  fresh  it  has  continued  for 
twenty-seven  hundred  years  since  that  day.1  Here  is  the 
fountain  beside  the  main  road  leading  up  the  mountain 
toward  Bethel  and  Shechem.  What  countless  passers-by — 
prophets,  priests,  kings,  crusaders — have  dipped  their  jars 
into  this  refreshing  tide,  and  have  drunk  from  it!  Doubt- 
less the  water  that  was  on  the  table  of  Zaccheus,  when  he 
entertained  our  Lord  at  his  house,  came  from  this  an- 
cient spring.  Do  you  remember  that  King  Herod,  who 
slaughtered  the  infants  of  Bethlehem,  and  who  vainly 
strove  to  slay  the  infant  Christ,  passed  the  last  months 
of  his  life  here  at  Jericho?  He,  too,  must  have  drunk  from 
this  fountain! 

You  notice  that  the  walls  around  the  pool  are  modern. 
In  fact,  they  have  been  made  since  1900,  as  there  has 
arisen  a demand  for  water  from  this  source  for  irrigating 
the  plain  of  the  Jordan,  and  restoring  it  to  its  ancient 
fertility.  Thus  Elisha’s  prophecy  may  in  our  times  receive 
another  fulfillment. 


From  Jericho  we  go  across  the  plain,  and  take  our 
stand  on  the  west  bank  of  the  river  Jordan,  at  a 
point  marked  47  on  the  Jericho  map. 

Position  47.  Baptising  in  the  Jordan 

Does  the  Jordan  look  at  all  as  you  had  expected 
it  to  look?  How  brown  and  muddy  is  its  current — 
not  at  all  like  the  blue  waters  of  Switzerland,  or 
some  romantic  streams  in  America ! See  the 
bushes  and  trees  that  it  has  torn  away  from  its 
banks  and  carried  down  its  tide!  YTou  remember 
that  the  word  Jordan  means  “descender,”  and  it 

1 II  Kings  ii:  19-22. 


Positions  4(ln,  47.  Map  6. 


150  TRAVELLING  IN  THE  HOLY  LAND 

earns  its  name,  for  it  falls  more  than  three  thousand 
feet  in  a distance  of  less  than  one  hundred  and  fifty 
miles,  or  more  than  twenty  feet  to  a single  mile. 
No  vessel  has  ever  sailed  up  or  down  its  current 
for  any  distance.  One  man  traversed  it  with  a 
canoe,  rather  than  in  it,  for  he  carried  his  canoe  al- 
most a quarter  of  the  voyage!  It  has  no  romantic 
dells,  nor  grassy  slopes,  and  places  are  few  where 
it  can  even  be  seen,  much  less  reached  by  the  trav- 
eler. Yet  this  eddying  stream  before  us  possesses 
an  interest  deeper  than  that  of  mere  beauty  in  ap- 
pearance. To  untold  millions  of  people  it  is  a sacred 
river  with  holy  memories.  Thousands  of  pilgrims 
every  year,  at  untold  sacrifice,  come  from  distant 
lands  to  bathe  in  its  waters.  Many  come  to  it  for 
the  holy  rite  of  baptism,  believing  that  its  water  will 
surely  wash  away  their  sins.  Look  how  sincere 
and  reverent  are  the  pair  standing  in  the  water! 
To  them  this  is  a holy  service,  whatever  it  may  be 
to  those  who  witness  it  from  the  shore.  Yonder 
Arab,  with  his  sword,  is  probably  the  “guard,” 
who  receives  blackmail  for  protecting  the  pilgrims 
from  his  own  tribe.  Notice  the  difference  of  attire 
on  the  other  standing  figures. 

Do  you  suppose  that  the  people  who  thronged 
around  John  the  Baptist  were  dressed  like  these 
people?1  No  one  can  tell  to  a certainty  whether 
the  garb  worn  in  those  days  throughout  Palestine 
was  that  now  used  by  Orientals,  or  that  portrayed 
on  the  ancient  Greek  and  Roman  monuments,  or 
something  different  from  both. 

These  persons  upon  whom  we  are  now  looking 
have  come  to  this  place  for  baptism,  believing  that 

1 Matt,  iii : i-x  i. 


Position  47.  Map  6. 


BAPTISING  IN  THE  JORDAN 


*5* 

here  or  near  this  place,  John  baptized  the  Saviour. 
That  was,  indeed,  the  general  belief  until  not  many 
years  ago.  Now,  however,  many  hold  that  the  true 
Bethabara,* 1  where  Jesus  was  baptized,  and  where 
soon  afterward  he  gained  his  earliest  disciples,  is 
fifty  miles  up  the  river,  where  there  is  another 
“place  of  the  ford.” 

But,  whatever  the  dress,  and  whether  here  or 
there,  John  the  Baptist  sounded  forth  his  message 
and  performed  the  sacred  rite,  which  represented 
the  putting  away  of  sin  and  a surrender  to  the  will 
of  God.  May  not  this  modern  baptism  on  which 
we  are  looking  recall  to  our  thoughts  that  wonder- 
ful scene  when  the  herald  and  his  long-promised 
king,  John  the  Baptist  and  Jesus  the  Messiah,  stood 
together  beside  this  very  stream,  when  the  mystic 
Dove  hung  in  the  air,  and  Jesus  heard  the  heav- 
enly message:  Thou  art  my  beloved  Son,  in  whom 

I am  well  pleased. 

But  there  were  great  events  in  Bible  story  which 
undoubtedly  do  belong  to  this  special  place.  Not 
far  from  this  spot  the  Israelites,  under  Joshua, 
marched  across  the  dry  bed  of  the  river,  while  the 
ark  of  Jehovah,  held  by  the  priests,  stood  in  the 
midst  of  the  valley,  and  the  waters  were  held  back 
by  a great  dam  thirty  miles  up-stream.2  Here  the 
river  is  several  times  wider  than  in  most  places,  and, 
in  its  normal  condition,  shallow  enough  for  a man 
to  wade  across. 

For  Position  48,  main  tour,  see  page  154. 

*We  will  look  at  one  more  group  of  people  at  this  his- 
toric ford  of  the  Jordan — a company  of  pilgrims  from 
Egypt. 

1 Matt,  iii : 1 3- 1 6 ; John  i:28-42.  * For  Supplementary  Tour  only. 

a Joshua  iii  and  iv. 


Positions  47,  47a.  Map  6. 


152 


TRAVELLING  IN  THE  HOLY  LAND 


Position  47a.  Coptic  pilgrims  from  Egypt  bathing  in 
the  holy  waters  of  the  Jordan 

You  perceive  that  this  is  not  the  rite  of  baptism,  but 
merely  a bath  in  the  river.  These  are  pilgrims  who  have 
journeyed,  mostly  on  foot,  from  Egypt,  a distance  of  two 
hundred  miles.  They  belong  to  the  Coptic  Church,  the 
ancient  Christian  Church  of  Egypt.  They  have  come 
from  the  border  of  the  Nile  to  find  a more  sacred  river, 
whose  waters  they  believe  will  wash  away  their  sins;  and 
they  recall  to  memory  the  story  of  another  bath  in  the 
river  Jordan,  which  may  have  been  taken  here,  but  with 
greater  probability  thirty  miles  up  the  river.  You  remem- 
ber the  vivid  narrative  concerning  Naaman,  the  Syrian 
general,  who  was  a leper,  and  who—1 -through  the  sugges- 
tion of  a captive  Israelite  child — went  to  seek  the  great 
prophet  in  Israel.1  Apparently  Elisha  was  living  at  Sa- 
maria, in  the  center  of  the  land,  thirty  miles  north  of 
Jerusalem;  for,  unlike  Elijah,  he  was  a man  of  the  town, 
and  we  often  find  him  in  Samaria;  but  Jericho  was  also 
one  of  his  homes,  and  Naaman  may  have  sought  him  in 
that  city,  which  belonged  to  Israel  and  not  to  Judah.  See 
the  Syrian,  as  he  dismounts  from  his  chariot,  in  scornful 
unbelief  that  such  a stream  as  the  Jordan  could  do  more 
for  him  than  the  beautiful  rivers  in  his  own  Damascus. 
He  stands  in  the  water,  dips  once,  twice,  thrice — six  times, 
and  yet  there  is  no  change  in  the  dull,  white,  waxen  color 
of  his  limbs.  A seventh  plunge  in  the  water! — and  lo,  his 
flesh  becomes  as  fair  and  fresh  as  that  of  a little  child, 
and  the  leper  is  cleansed!  Wherever  along  the  Jordan  this 
event  may  have  taken  place,  the  scene  upon  which  we 
are  looking  reminds  us  of  it. 

* East  of  the  Dead  Sea  lies  the  land  of  Moab.  We  will 
cross  the  Jordan,  stand  on  one  of  its  mountains — the  foot- 
hills of  Mount  Nebo — at  the  spot  marked  47b,  on  Map 
6,  and  look  up  the  river  Jordan. 

See  how  the  V-lines  are  marked  on  the  map. 

Position  47b.  Lower  bed  of  the  Jordan,  northwest  from 
Moab  cliffs  to  Judean  highlands 

It  is  a turbid,  swiftly  flowing  stream  that  rolls  at  the 
base  of  our  cliff,  lacking  the  beauty  of  many  famous 

1 II  Kings  vn-14.  * For  Supplementary  Tour  only. 

Positions  47a,  47b.  Map  6. 


BATHING  IN  THE  JORDAN 


153 


rivers.  You  notice  how  brushwood  overhangs  its  banks 
on  either  side,  making  its  shores  inaccessible.  No  doubt 
in  ancient  times  these  growths  were  kept  cleared  away, 
and  the  shores  were  cultivated  from  the  river’s  margin 
up  to  the  foot  of  the  hills.  You  observe  that  there  is  a 
lower  and  an  upper  level  of  the  banks.  In  the  distance 
the  plain  rises  above  the  river  bed.  On  such  a plain, 
at  Abelmeholah,  thirty-five  miles  to  the  north,  the  pros- 
perous farmer  Elisha  was  one  day  plowing,  supervising 
twelve  yoke  of  oxen  in  the  great  field,  when  Elijah  the 
prophet  strode  by,  and,  without  a word,  flung  his  skin 
mantle  upon  Elisha’s  shoulders.1  The  farmer  recognized 
the  act  as  a call,  and  at  once  prepared  to  leave  his  home 
and  his  work,  for  the  wandering  life  and  perilous  life  of 
a prophet. 

Beyond  the  upper  terrace,  on  which  that  modern  build- 
ing stands,  we  see  the  range  which  separates  the  Jordan 
valley  from  the  central  mountain  region  of  Palestine. 
Those  mountains  in  the  distance  were  the  home  of  Israel 
and  Judah,  far  more  than  the  valley  below  them.  During 
most  of  the  Old  Testament  period  the  villages  in  the  Jor- 
dan plain  were  few  and  occupied  mainly  by  foreign  people. 
They  were  unsafe,  except  when  fortified;  the  farms  were 
defenseless  against  Arab  raiders  from  the  desert,  who 
swept  through  the  ravines  on  the  east.  That  has  been 
the  main  reason  why  this  entire  plain  on  each  side  of  the 
river,  which  might  rival  the  valley  of  the  Nile  in  fertility, 
has  been  left  for  ages  neglected  and  now  seems  barren. 
Under  a strong  and  just  government,  such  as  England 
gives  to  Egypt,  this  landscape  might  be  transformed  into 
gardens. 

That  boat  (where  an  Arab  has  just  fired  his  rifle,  send- 
ing a puff  of  smoke  into  the  air)  can  ascend  the  river 
only  to  the  first  rapids,  not  many  miles  away;  it  reminds 
us  that  a few  miles  above  here  David  crossed  the  river  in 
a ferry-boat,  when  he  came  home  from  Mahanaim,  after 
the  end  of  Absalom’s  rebellion.2 

As  we  look  over  this  stream,  the  plain  and  the  moun- 
tains, we  recall  to  mind  how,  at  a point  not  far  from 
this,  but  on  much  higher  ground,  Moses  stood  and  viewed 
all  the  land,  from  the  Salt  Sea  up  to  Mount  Hermon,  and 
then  upon  the  mountain-top  lay  down  to  die.3  From  his 
standpoint  (so  high  as  to  look  over  those  mountains — 

8 Deut.  xxxiv. 


1 I Kings  xixri^i. 
a II  Sam.  xix:i8. 


Position  47b.  Map  6. 


154 


TRAVELLING  IN  THE  HOLY  LAND 


of  which  we  can  see  only  the  side),  Moses  may  have 
seen  the  Canaanite  and  Amorite  cities  upon  them:  Jeri- 
cho, Jerusalem,  Hebron,  Shechem.  And  he  saw  more — 
in  vision:  a prosperous  and  happy  Israel  dwelling  upon 

those  highlands;  and,  seeing  this,  he  was  content  to  die 
upon  its  summit. 

We  will  take  our  next  position  (48)  on  the  north- 
ern shore  of  the  Dead  Sea,  where  Map  6 marks 
a spot  with  that  number.  The  diverging  lines  show 
that  we  are  to  look  toward  the  distant  hills  of  Ju- 
dah on  the  southwest. 

Position  48.  On  the  north  shore  of  the  Dead  Sea, 
looking  southwest 

These  men  on  horseback  are  at  the  very  lowest 
spot  of  the  earth’s  surface  open  to  the  sky.  This 
shore  of  the  Dead  Sea  is  nearly  thirteen  hundred  feet 
below  the  level  of  the  Mediterranean  Sea,  nearer 
the  center  of  the  earth  than  any  other  place  in  the 
world.  Those  hills  in  the  distance  are  the  moun- 
tains of  Judea,  southeast  of  Bethany.  The  water  is 
shallow  just  here,  and  those  two  men  yonder  in 
the  edge  of  the  sea  might  wade  out  a long  distance 
if  they  could  only  stand  upright  in  the  water;  but 
you  know  that  it  is  very  dense;  one  can  neither 
walk  in  it  up  to  his  waist  nor  sink  into  it.  Though 
shallow  just  before  us,  off  to  our  left,  in  the  north- 
eastern part  of  this  sea,  the  water  is  a little  more 
than  thirteen  hundred  feet  deep.  The  beach  is  of 
sand  and  small  pebbles ; notice  how  it  is  dented  by 
the  hoofs  of  horses.  You  know  that  the  old  belief 
was  that  Sodom  and  Gomorrah,  with  three  other 
cities,  are  lying  beneath  these  waters.1  But  there 
is  no  hint  for  this  opinion  in  the  Bible  narrative; 

1 Genesis  xix:24,  25. 


Positions  47b,  48.  Map  6. 


THE  DEAD  SEA 


155 


on  the  contrary  there  is  strong  evidence  against  it, 
for,  if  Abraham  could  see  the  plain  and  its  cities 
from  his  tenting-place  near  Hebron,  they  could  not 
have  stood  where  the  sea  now  lies.* 1  Just  north  of 
the  Dead  Sea  there  is  a great  bend  in  the  Jordan, 
which  is  supposed  by  many  to  surround  the  plain 
where  the  five  villages — not  cities  in  the  modern 
sense — were  located.  Others  would  identify  their 
site  at  the  southern  end  of  the  sea. 

This  sea  is  not  often  mentioned  in  the  Bible,  yet 
many  of  the  great  men  in  its  history  must  have 
looked  upon  it.  Abraham  saw  it  from  yonder 
heights,  and  so  did  David  many  times  in  his  wan- 
derings. Moses  looked  down  upon  it  from  Mount 
Nebo  in  his  dying  view  of  the  Promised  Land;2 
Joshua  and  his  army  saw  it  as  they  descended  from 
the  table-lands  of  Moab  to  the  plain  of  Jordan.  Eli- 
jah and  Elisha  must  have  viewed  it,  for  they  often 
visited  Jericho,  only  six  miles  away  on  the  north.3 
Our  Lord,  as  he  went  up  from  Jericho  on  his  last 
visit  to  Jerusalem,  could  have  seen  this  blue  sur- 
face.4 Indeed,  there  is  a wonderful  view  of  it 
from  the  summit  of  the  Mount  of  Olives,  where 
the  blue  lake  looks  as  though  it  might  be  three  or 
four  miles  distant,  down  in  the  valley,  but  it  is  al- 
most eighteen  miles  away,  though  the  spectator  can 
scarcely  believe  it.  We  had  such  a glimpse  from 
Position  32. 

For  Position  49,  main  tour,  see  page  159. 

* Let  us  now  consult  Map  11  once  more,  follow  the 
western  shore  of  the  Dead  Sea  southward  to  Engedi,  and 
there  fix  our  next  position,  marked  48a. 

1 Gen.  xix:27,  28.  3 II  Kings  ii:4,  5. 

2 Deut.  xxxiv:i-3.  4 Luke  xix:28,  29. 

* For  Supplementary  Tour  only. 


Positions  48,  48a.  Maps  6,  11. 


TRAVELLING  IN  THE  HOLY  LAND 


156 

Position  48a.  South  from  Engedi  along  Dead  Sea  shore 
to  Jebel  Usdum 

If  we  were  looking  at  the  mountains  on  the  east  of  the 
Dead  Sea,  the  boundary  of  Moab,  we  should  conclude  that 
almost  everywhere  they  rise  directly  out  of  the  water, 
with  scarcely  a landing-place  at  their  feet.  But  here,  on 
the  western  side,  you  notice  a beach,  and  the  shore  rising 
in  terraces  up  to  the  foot  of  the  higher  mountains,  which 
are  from  two  hundred  feet  to  a mile  from  the  margin  of 
the  lake.  You  see  the  tents  of  a tourist  camp  on  the  bor- 
der of  a grove.  Under  those  trees  is  a spring  of  fresh 
water,  the  largest  on  the  western  shore  of  the  Dead  Sea, 
and,  with  its  patch  of  green  and  its  shade,  looked  upon 
as  a veritable  paradise  by  the  wandering  Arabs.  A nar- 
row, steep,  and  twisting  trail  leads  up  from  here  through 
the  mountain  pass  to  Hebron  and  the  main  northern  road. 
Up  that  road  David  and  his  men  must  have  climbed  many 
times  in  search  of  food,  while  hiding  in  the  caves  which 
penetrate  these  mountains.1  You  remember  that  one 
day,  while  they  were  in  the  dark  background  of  a cavern 
they  saw  a tall,  but  bent  form  enter  from  without;  and 
their  hearts  beat  with  quickened  pulse;  they  recognized 
King  Saul,  who  came  inside  the  cave  and  lay  down  to 
rest.  David’s  men  saw  the  opportunity  of  ending  their 
warfare  with  one  blow;  but  their  leader,  with  true  insight, 
perceived  that  royal  blood  on  his  hands  would  be  hard  to 
wash  away;  and  he  restrained  their  daggers.  He  cut  off 
a piece  of  the  king’s  robe,  and,  after  a little,  when 
Saul  was  in  the  valley,  and  himself  on  an  inaccessible 
freight,  such  as  you  see  in  the  distance  yonder,  called  out 
to  the  king,  telling  him  of  his  danger  and  of  his  own 
mercy.3  That  mercy  was  prompted  by  David’s  generous 
nature,  and  also  by  his  wisdom;  for  David  was  not  only 
a warrior,  but  also  a statesman. 

Follow  the  line  of  the  mountains  ending  in  a conical 
point,  and  in  the  distance  you  see  another  range  of  hills. 
That  distant  height  is  Jebel  Usdum — the  “salt  mountain,” 
believed  by  the  natives  to  be  the  memorial  of  Lot’s  wife, 
turned  to  stone — and  not  into  salt,  as  the  Bible  narrative 
tells.8  An  old  tradition  was  that  the  five  cities  of  the  plain 
were  on  the  flat  now  covered  with  shallow  water,  at  the 
southern  end  of  the  Dead  Sea,  and  that  Zoar,  where  Lot 

*1  Samuel  xxiii:24.  8 Genesis  xix:  1-27. 

2 I Samuel  xxivn-22. 


Position  48a.  Map  11. 


THE  DEAD  SEA 


157 


found  refuge,  stood  on  the  tongue  of  land  which  divides  the 
sea  into  two  parts.  As  we  look  on  yonder  peak,  it  may 
recall  to  our  memory  the  fearful  doom  of  a wicked  people, 
and  the  escape  of  the  solitary  servant  of  God. 

* For  our  next  view  we  choose  a point  on  the  southwest 
of  the  Dead  Sea.  Map  11  marks  the  spot  48b,  and  indi- 
cates the  range  of  the  outlook  we  are  to  have. 

Position  48b.  The  wilderness  south  of  the  Dead  Sea, 
northwest  from  Ain  et  Beida  to  Jebel  Usdum 

We  are  now  near  the  southeastern  shore  of  the  Dead 
Sea,  looking  across  its  southern  end.  How  strangely 
shaped  by  nature  are  those  hills  of  clay  and  marl  directly 
before  us!  The  nearest  line  of  hills  across  this  ravine 
at  our  feet  looks  like  a castle  wall,  and  beyond  it  one 
might  almost  imagine  the  tents  of  an  army  encamped. 
Still  farther  away  we  see  the  southern  end  of  the  Dead 
Sea — here  a shallow  lagoon — which  the  early  Hebrews  be- 
lieved covered  the  ruins  of  Sodom  and  its  four  wicked 
sister  cities.  One  enthusiastic  visitor,  a generation  ago, 
claimed  to  have  seen  the  walls  and  roofs  of  the  cities  un- 
der the  water!  Beyond  that  part  of  the  sea  you  notice 
on  the  right  a hill  with  slightly  rounded  summit.  That 
is  Jebel  Usdum  (the  salt  mountain).  It  stands  about 
seven  hundred  feet  above  the  level  of  the  water,  and  rests 
on  a base  of  crystalline  salt,  one  hundred  and  fifty  feet 
thick,  above  which  rises  a mass  of  limestone  and  clay. 
At  the  foot  of  the  lake,  on  the  left,  we  notice  a marsh, 
flooded  during  the  spring  rains,  but  a swamp  for 
most  of  the  year,  and  dry  only  during  the  heat  of  summer. 
No  one  lives  in  this  desolate  desert.  There  is  no  support 
for  life  on  land,  no  fish  in  the  bitter  waters  of  the  sea. 
It  may  be  that  this  is  the  region  referred  to  in  the  prophet 
Ezekiel’s  vision  of  the  waters,  as  the  marshes  to  be  given 
over  to  salt,  when  the  healing  stream  should  transform 
the  Dead  Sea  itself  into  living  waters.1 

* We  pass  northward,  following  the  eastern  shore  of  the 
Dead  Sea  to  a place  about  seven  miles  north  of  the  brook 
Arnon,  and  four  miles  inland  from  the  sea  itself.  The 
spot  is  indicated  on  Map  11  by  the  number  48c,  with 

1 Ezekiel  xlviim.  * For  Supplementary  Tour  only. 

Positions  48a,  48b,  4Se.  Mnp  11. 


i5« 


TRAVELLING  IN  THE  HOLY  LAND 


the  usual  diverging  lines  to  show  which  way  we  are  to 
face. 


Position  48c.  From  lonely  Machaerus — John’s  prison — 
west  across  Dead  Sea  to  Judea 

We  are  three  thousand  feet  above  the  level  of  the  Dead 
Sea,  looking  westward  over  a valley  that  leads  down  to 
the  shore.  These  heights  are  chilly,  and  the  wind  blows 
heavily;  but  down  below,  on  the  surface  of  the  sea,  the 
sun  is  beating  with  burning  rays,  and  the  vapor  is  rising 
from  the  great  valley  shut  in  by  mountains  on  either  side. 
We  are  standing  on  the  site  of  a castle  built  by  the  As- 
monean  kings  of  Palestine  before  the  Roman  domination, 
which  from  its  remote  situation  became  a meeting-place  of 
insurgents  against  the  rule  of  Antipater,  and  his  mightier 
son.  Herod  the  Great.  Herod,  however,  held  the  strong- 
hold in  security,  and  made  it  a center  of  authority  over 
the  lawless  tribes  between  the  desert  and  the  Dead  Sea. 
To  us  it  has  a deep  interest  as  the  prison-home  of  John 
the  Baptist.  Here  the  free-hearted  son  of  the  wilderness, 
at  home  only  in  the  open,  and  restless  in  the  cities,  was 
sent  by  the  younger  Herod,  the  tetrarch  of  Galilee  and 
Peraea.1  If  he  had  a prison  window  facing  toward  the 
west,  John  the  Baptist  could  see  the  view  that  is  now 
before  us  down  below — the  blue-green  surface  of  the 
Dead  Sea,  ten  miles  wide,  but  never  a ship  sailing  upon 
its  heavy  waters,  which  in  storms  beat  like  masses  of 
lead.  Beyond  it  he  could  make  out,  as  we  do,  the  hills  of 
Judea,  his  boyhood’s  home,2  where  he  roamed  freely,  and 
meditated  upon  his  mission.  It  is  not  strange  that,  shut 
up  within  the  four  walls  of  a prison,  the  child  of  the  wil- 
derness began  to  question  the  faith  to  which  he  had  borne 
such  self-denying  splendid  testimony  in  other  days;  and 
in  his  temptation  sent  disciples  to  ask  the  Teacher  in  Gali- 
lee, seventy  miles  distant,  “Art  thou  he  that  should  come, 
or  do  we  look  for  another?”3  Here,  too,  came  the  clos- 
ing scene  in  John’s  brief  career — the  noblest  life  on  earth, 
save  One — cut  short  to  please  a dancing  girl.4  These  are 
the  pictures  that  rise  before  us  as  we  look  on  this  lonely 
land. 


1 Luke  20.  3 Matt.  xi:2-6. 

2 Luke  i:8o.  4 Matt.  xiv:3-i2. 


Position  48c.  Map  11. 


THE  DEAD  SEA 


159 


Consult  Map  11  and  east  from  the  head  of  the 
Dead  Sea  find  Mount  Nebo.  Near  it  our  next  posi- 
tion (49)  is  marked  in  red. 


Position  49.  Mount  Nebo,  south  from  Wady  Ayun 
Musa,  showing  road  to  Jordan 

This  ravine  directly  in  front  is  the  Wady  Ayun 
Musa,  or  Valley  of  Moses’  Spring,  a gorge  that  cuts 
through  the  eastern  table-land  toward  the  Jordan, 
near  the  outlet  of  that  river  into  the  Dead  Sea. 
The  rounded  elevation  before  us  is  Mount  Nebo, 
commanding  a view  of  the  river  Jordan  and  the 
Dead  Sea,  and  beyond  the  sea  and  the  river  the 
heights  of  the  mountain  region  from  Hebron  on 
the  south  to  Galilee  on  the  north — even  a glimpse 
of  Mount  Carmel  on  the  northwest,  “by  the  utmost 
sea,”  and  of  Mount  Hermon  in  the  far  north.  Can 
you  not  with  the  mind’s  eye  see  on  that  summit  a 
venerable  form,  standing  erect  and  alone,  gazing 
upon  the  land  of  promise,  to  whose  borders  he  led 
the  host  of  Israel,  though  he  was  not  permitted  to 
enter?  To  look  upon  the  land,  and  then  to  lie  down 
upon  the  mount  and  die — that  was  the  sublime  end 
of  the  sublime  life  of  Moses,  the  man  of  God. 

You  may  have  discerned  already  a trail  running 
across  our  view,  about  halfway  up  the  mountain. 
That  was  one  of  the  paths  by  which  the  Israelites 
descended  from  the  heights  east  of  the  Jordan  to 
their  last  encampment  beside  the  river.  They  won 
a victory  over  the  allied  tribes  of  these  mountains, 
at  Jahaz,  south  of  the  river  Arnon,  then  went  on- 
ward to  this  mountain,  and  here  turned  westward. 
We  can  fill  this  landscape  with  the  marching  host, 


Position  41).  Map  11. 


l60  TRAVELLING  IN  THE  HOLY  LAND 

warriors  in  front,  the  Ark  of  God  borne  in  stately 
procession  by  the  priests,  followed  by  the  families 
of  the  tribes,  and  another  band  of  soldiers  with  their 
spears  guarding  the  rear.  Desolate  and  bare  these 
passes  and  hillsides  are  now,  and  such  they  were 
then,  but  during  the  weeks — perhaps  months — in 
the  spring  of  that  year,  when  the  twelve  tribes  of 
Israel  were  marching  slowly  by,  they  resounded 
with  voices  and  were  bright  with  color  from  the 
variegated  garments  of  the  multitude. 

For  Position  50,  main  tour,  see  page  162. 


* Let  us  now  turn  to  Map  n and  follow  up  the  Jordan 
from  the  sea  to  a point  nearly  halfway  to  the  Sea  of 
Galilee,  where  the  river  is  joined  by  the  brook  Jabbok, 
then  trace  the  Jabbok  itself  up  to  where  the  map  sets  the 
number  49a.  There  will  be  our  next  position. 

Position  49a.  The  brook  Jabbok  (Zerka,  the  blue  river) 
at  one  of  the  main  fords 

We  are  in  the  land  of  Gilead,  east  of  Jordan.  The 
word  means  “highland,”  and.  as  we  look  on  this  steep 
height  before  us,  we  see  how  appropriately  it  is  named. 
This  stream  is  the  brook  Jabbok,  now  called  Zerka  (the 
blue  river)  from  its  steel-blue  color.  The  stream  rises 
only  eighteen  miles  from  the  Jordan,  flows  at  first  north- 
east, past  the  old  Ammonite  capital,  Rabbah,  and  in  its 
further  course  makes  almost  a half-circle,  much  of  the 
way  through  a deep  gorge  between  hills  two  thousand 
feet  high.  Notice  the  flowering  oleanders  on  the  other  side 
of  the  little  river.  On  the  right  of  them  are  canes,  grow- 
ing from  lower  marshlands.  We  could  almost  imagine 
that  man,  in  oriental  garb,  just  crossing  the  ford,  to  be 
Jacob,  for  his  is  the  name  called  to  mind  by  this  view. 
The  ancient  story  suggests  that  he  looked  at  sunset  one 
evening  upon  these  hills;  he  may  have  found  in  his  path 
just  such  a bunch  of  flowering  oleanders.  Near  this 
place  he  led  his  caravan  across  the  brook,  on  the  way  to 

* For  Supplementary  Tour  only. 


[*o.sitioiis  49,  49a.  Map  11. 


THE  BROOK  JABBOIC 


161 


Canaan  from  Haran  with  his  wives  and  eleven  sons.1  Here 
he  received  the  news  that  his  brother,  Esau,  was  coming 
to  meet  him  with  a band  of  four  hundred  warriors.  Jacob 
was  no  fighter,  as  his  grandfather,  Abraham,  had  been, 
when  necessity  for  fighting  arose.  There  was  no  oppor- 
tunity for  his  accustomed  craft  and  duplicity  in  dealing. 
He  could  only  cast  himself  on  God,  who  had  promised  to 
stand  by  his  side;  therefore,  Jacob  took  up  the  weapon 
of  prayer,  and  on  that  night  wielded  it  well.  It  may  have 
been  in  some  such  cluster  of  oleanders — certainly  not  far 
from  it — that  he  met  the  angel  and  wrestled  with  him, 
bearing  from  the  scene  a broken  limb,  and  a new  name — 
Israel,  the  Prince  of  God.  Here,  too,  on  the  next  morning, 
was  the  meeting  between  the  brothers,  and  the  noble  for- 
giveness of  Esau. 

* Map  ii  marks  49b,  a spot  northward  from  the  Dead 
Sea  seventeen  miles,  and  eastward  from  the  river  ten 
miles.  It  is  at  a modern  town — Es  Salt — upon  which  we 
will  now  look. 

Position  49b.  Es  Salt,  from  the  south — a Peraean  town 
still  full  of  homes  and  business 

We  are  still  in  the  region  called  in  the  Old  Testament 
Gilead,  or  Highlands;  in  the  Gospels  it  was  called  Peraea, 
or  sometimes  “Judea  beyond  Jordan.” 2 This  is  one  of  its 
prosperous  modern  villages.  See  how  the  buildings  rise 
in  successive  terraces,  each  house  having  its  dome.  No- 
tice that  height  back  of  the  town;  it  is  the  opinion  of 
some  writers  that  on  that  summit  stood  the  “altar  of  wit- 
ness,” built  by  the  tribes  of  the  east — Reuben,  Gad,  and 
Manasseh  (east),  to  commemorate  their  part  in  the  cam- 
paign for  the  conquest  of  Canaan.3  You  remember  at 
first  the  report  went  abroad  that  these  tribes  had  set  up 
an  altar  for  worship  apart  from  the  one  at  Shiloh,  and 
Joshua  was  justly  indignant,  for  it  would  forebode  a re- 
ligious and  political  division  among  the  twelve  tribes. 
But  when  he  learned  that  it  was  simply  a cairn  of  testi- 
mony, and  not  an  altar  of  worship,  Joshua  was  satisfied 
and  rejoiced  at  the  token  of  unity. 

As  we  remember  that  this  town  before  us  is  in  the 
heart  of  the  New  Testament  province  of  Persea,  we  are 

1 Genesis  xxxii:i;  xxxiii:i7.  3 Joshua  xxii:7-34. 

- Matt.  xix:i.  * For  Supplementary  Tour  only. 


Positions  40n,  40b.  Map  11. 


1 62  TRAVELLING  IN  THE  HOLY  LAND 

led  to  think  of  the  Saviour’s  great  preaching  tour  through 
this  land.  It  was  in  the  last  year  of  his  ministry,  and  this 
populous  province  had  not  hitherto  heard  his  voice.  It  is 
remarkable  that  no  one  of  the  gospels  gives  the  name  of 
a single  place  visited  by  Jesus  on  this  journey;  and  there- 
fore we  may  locate  some  of  the  events  of  that  tour  as 
taking  place  at  Es  Salt.  Perhaps  down  that  hill  the  rich 
young  ruler  came  to  meet  Jesus,  and  ask  him,  “What 
shall  I do  that  I may  inherit  eternal  life?”1  It  may  be 
that  here  the  mothers  brought  their  little  ones  to  receive 
his  blessing,  and,  though  rebuked  by  his  disciples,  were 
welcomed  by  the  Master.2  It  may  be  that  here  was 
spoken  that  pearl  of  parables,  the  story  of  the  Prodigal 
Son.8 


Reference  to  Map  11  will  show  the  next  place 
we  are  to  visit,  in  the  old  district  known  as  Gilead, 
and  later  as  Persea.  The  spot  where  we  are  to 
stand  is  marked  50,  and  branching  lines  show  the 
direction  in  which  we  are  to  face. 

Position  50.  Jerash  (Gerasa)  in  eastern  Gilead; 
looking  northward  over  Roman  ruins 

It  needs  but  a glance  to  tell  us  that  on  these 
desolate  hills  stood  once  a stately,  metropolitan 
city,  for  all  around  are  the  evidences  of  its  great- 
ness. Yet  it  is  equally  evident  that  this  was  not 
an  Israelite  or  Jewish  town.  Every  column  tells 
us  that  it  was  Graeco-Roman.  There  are  no  tokens 
of  the  Orient.  That  circle  of  Ionic  columns  sur- 
rounded the  city  forum,  where  once  Greek  scholars 
walked  and  merchants  drove  bargains,  and  public 
meetings  were  held.  You  see  a double  row  of  pil- 
lars extending  northward;  that  marked  the  princi- 

1 Mark  x 117-22.  3 Luke  xv:  11-32. 

2 Mark  x:  13-16. 


Positions  49b,  50.  Map  11, 


JERASH,  EASTERN  GILEAD 


163 


pal  street,  narrow  to  our  eyes,  but  wide  enough 
for  a chariot  to  pass  between  the  columns  on  either 
side,  and  more  than  half  a mile  in  length.  Do  you 
notice,  on  the  left  of  the  street  of  columns,  four 
pillars  standing  in  a row?  Those  were  part  of  the 
court  in  front  of  the  tribuna ; in  their  day  they 
formed  three  triumphal  arches  across  a wide  plaza, 
where  different  streets  met.  And  the  other  columns 
on  the  hilltop  on  the  left — those  are  a few  of  the 
two  hundred  and  sixty  huge  columns  that  once  sur- 
rounded the  temple  of  Baal,  the  sun-god.  That  idol 
temple  alone  would  prove  that  this  was  not  an  Is- 
raelite city.  In  the  days  of  its  glory,  Jews  doubt- 
less lived  here  at  Gerasa,  but  they  lived  as  foreign- 
ers in  a heathen  center. 

This  was  one  of  the  most  important  in  that 
league  of  ten  cities  which  constituted  the  Decapo- 
lis,  and  which  gave  a name  to  all  the  region  north 
of  the  Jabbolc  and  east  of  the  river  Jordan  and  the 
Sea  of  Galilee.  Those  hills  in  the  distance  reveal 
the  cause  of  the  city’s  greatness  and  wealth.  That 
depression  in  the  sky-line  at  the  center  marks  the 
great  caravan  route  from  Damascus  on  the  north 
to  Jerusalem  and  Egypt;  and  the  other  depression 
(on  the  left)  shows  the  road  to  the  Sea  of  Galilee, 
northern  Palestine,  and  the  Mediterranean  at  Tyre, 
Sidon,  and  Caesarea.  At  such  a junction  of  great 
lines  of  trade  and  travel  a city  was  sure  to  arise. 
And  yet  this  place  is  not  named  in  the  Bible,  ex- 
cept in  the  expression,  “the  country  of  the  Gera- 
senes” — an  unconscious  tribute  to  its  greatness, 
showing  that  it  gave  a name  to  the  border  of  the  Sea 
of  Galilee,  nearly  forty  miles  distant.  There  is  no 
reason  to  suppose  that  Jesus  ever  visited  this  place. 


Position  30.  Map  11. 


164  TRAVELLING  IN  THE  HOLY  LAND 

It  was  a pagan  city,  not  Jewish ; one  of  those  centers 
of  power  which  helped  to  maintain  the  dominion  of 
Rome  over  the  East. 

Once  those  desolate  hills  were  covered  with  trees, 
and  vineyards,  the  country  seats  of  the  rich  Ge- 
rasenes.  The  city  was  in  its  glory  under  the  Anto- 
nine  emperors,  from  140  to  180  A.  D.,  but  it  de- 
clined and  fell  with  the  decline  and  fall  of  the  Ro- 
man Empire. 

For  Position  51,  main  tour,  see  pagre  167. 


* Only  a few  miles  southwest  of  Gerasa  stood  a city 
often  mentioned  in  the  Old  Testament — Rarnoth  Gilead. 
There  will  be  our  next  point  of  view.  Map  n marks  our 
standpoint  50a,  and  those  long,  green  lines  diverging  from 
it  promise  a long  outlook  across  the  river. 

Position  50a.  From  Ramoth  Gilead,  northwest  over 
Jordan  valley  toward  distant  Carmel 

The  place  where  we  are  standing  is  by  many  identified 
with  Ramoth  Gilead,  “the  double  heights  of  the  high- 
land.” You  can  see  that  it  is  a lofty  point,  from  the  fact 
that  we  overlook  so  wide  a prospect.  If  the  identification 
is  correct,  it  is  no  wonder  that  battle  after  battle  took 
place  around  this  hill,  for  it  commanded  the  Jordan  valley; 
and,  from  the  steepness  of  its  approaches,  it  was  easily 
defended.  This  valley  immediately  before  us  has  been  the 
field  of  many  battles,  for  this  height  was  the  key  to  all 
the  lands  east  of  the  Jordan,  and,  moreover  (before  nearby 
Gerasa  in  the  New  Testament  age  became  its  successor) 
Ramoth  Gilead  controlled  the  paths  of  trade  and  travel 
between  the  east  and  west — the  north  and  south.  Ramoth 
Gilead  was  one  of  the  cities  of  refuge,  where  the  involun- 
tary slayer  of  a man  could  find  safety  from  the  avenger 
of  blood.1  Imagine  a man,  who  has  without  malice  killed 
his  neighbor,  running  across  this  great  amphitheater 
among  the  hills,  pursued  by  the  next  of  kin  to  the  slain 
man!  You  remember  the  campaign  which  the  allied 
kings  of  Israel  and  Judah,  Ahab  and  Jehoshaphat,  under- 
took against  the  Syrians,  who  held  this  fortress;  that  bat- 

1 Joshua  xx  :8.  * For  Supplementary  Tour  only. 


Positions  50,  50a.  Map  11. 


RAMOTII  GILEAD 


165 

tie  was  probably  fought  in  the  field  before  us.1  Fill  the 
valley  with  the  armies  of  Syrians  and  Israelites,  and  see 
King  Jehoshaphat  yonder  in  royal  robes  leading  his  array, 
while  King  Ahab  is  in  disguise;  yet  Jehoshaphat  lives  and 
Ahab  is  slain.  Over  the  field  went  the  wounded  king’s 
chariot,  leaving  a trail  of  royal  blood  behind  it.  And 
later,  we  see  another  man  driving  furiously  in  his  chariot 
over  the  hills  and  across  yonder  ravine.  It  is  Jehu,  just 
anointed  as  king  in  the  besieging  camp  at  Ramoth  Gilead, 
on  his  way  to  slay  the  sons  of  Ahab  and  to  seize  the 
throne  of  Israel.2 

Beyond  these  nearer  hills  you  perceive  a plain  of  much 
lower  level:  that  is  the  valley  of  the  Jordan,  here  about 
ten  miles  wide.  Perhaps  you  can  catch  a few  glimpses  of 
the  stream  here  and  there,  though  mostly  concealed  from 
our  view  by  the  height  of  its  eastern  bank  and  the  forests 
that  line  it.  Of  those  hills  beyond  the  valley,  the  nearest 
are  the  mountains  of  Ephraim,  and  those  distant  and 
dimly  seen,  are  “the  excellency  of  Carmel,” 8 whereon 
Elijah’s  altar  stood,  on  one  fateful  day.4 


*1  Kings  xxii:i-4  and  29-36.  3 Isaiah  xxxv:2. 

2 II  Kings  iv:i-28.  4 I Kings  xviii:  16-40 


Position  50a. 


Map  11. 


PART  III.  FROM  THE  JORDAN 
THROUGH  SAMARIA 


[Regular  tour,  51-67,  including  17  positions.  Sup- 
plementary tour,  5ia-66a,  including  13  positions.] 

Let  us  go  back  now  down  the  Jordan  Valley  to 
Jericho,  near  the  head  of  the  Dead  Sea,  and  six  miles 
west  of  the  river,  and  from  there  follow  a road  lead- 
ing up  the  mountains  north  of  west  from  the  city. 
Map  2 or  11  shows  our  next  position,  marked  51. 


Position  51.  Old  road  from  Jericho  to  Ai,  among 
the  hills  of  Benjamin 

We  have  left  the  lands  on  the  east  of  the  Jordan, 
and  are  again  near  Jericho.  This  road,  winding 
among  the  hills  of  Benjamin,  has  a general  course  a 
little  north  of  west,  although  at  this  moment  our 
view  is  westward.  At  the  foot  of  other  hills 
back  of  us  lies  Jericho;  beyond  them — before  us — 
is  Ai.  How  stony  and  bare  are  these  hillsides!  But 
you  can  see  the  remains  of  ancient  terraces,  upon 
which  are  growing  gnarled  olive  trees,  and  a scanty 
vegetation.  If  we  could  roll  back  the  curtain  of 
time  twenty  centuries,  we  should  see  those  hills 
regularly  laid  out  in  terraces,  covered  with  luxuri- 
ant growths,  and  everywhere  shaded  by  fruit  trees ; 
for  the  soil  of  these  mountain-sides  is  naturally  rich. 

Positiou  51.  Maps  2,  11. 

167 


1 68 


TRAVELLING  IN  THE  HOLY  LAND 


You  see  the  path  winding  through  the  valley ; it  fol- 
lows the  course  of  a mountain  stream,  just  now  a 
dry,  pebbly  bed,  but  after  the  spring  rains  a rolling 
torrent.  Would  that  we  might  see  the  procession  of 
people  who  have  walked  up  and  down  this  road  dur- 
ing the  ages!  Not  far  from  that  hill  on  the  right, 
between  Bethel  and  Ai,  Abraham  pitched  the  tents 
of  his  encampment  and  built  his  never-forgotten  al- 
tar, soon  after  his  entrance  upon  the  land.  He  may 
have  stood  on  yonder  hill,  and  looked  over  this  land- 
scape. Nearly  seven  hundred  years  later,  an  army 
sent  by  Joshua  from  the  smoking  ruins  of  Jericho 
marched  silently  by  night  up  this  very  path,  for  the 
ambush  which  won  Ai,  and  cleared  the  way  for  the 
conquest  of  Central  Palestine.  You  recall  that  last 
journey  of  Elijah  and  Elisha  together,  from  the  hill 
country  downward  to  Jericho  and  the  Jordan,  when 
at  every  place  the  “sons  of  the  prophets” — disciples 
of  the  prophetic  cult — said  to  the  younger  prophet — 
“Knowest  thou  that  Jehovah  will  take  away  thy 
master  from  thy  head  to-day?”  and  Elisha  answered  : 
“I  know  it;  hold  ye  your  peace.”  That  last  walk 
led  down  between  these  hills.  What  memories  of 
mighty  men — Abraham,  Joshua,  Elijah,  Elisha — 
haunt  this  route  among  the  heights! 

For  Position  52,  main  tour,  see  page  172. 


* We  will  choose  our  next  position  at  a point  about 
three  miles  southeast  of  Ai,  and  eleven  miles  from  Jericho, 
a little  north  of  west,  still  in  the  tribe-land  of  Benjamin. 
Map  2 marks  the  position. 

Position  51a.  Scene  of  Jonathan’s  victory  at  Mich- 
mash — Wady  es  Suweinit 

We  are  looking  up  the  Wady  es  Suweinit,  which  is  one 
of  the  most  important  means  of  access  from  the  sea- 

* For  Supplementary  Tour  only. 


Positions  51,  51a.  Maps  11,  2. 


WADY  ES  SU  WEI  NIT 


169 


coast  plain  to  the  mountain  region  and  the  Jordan  valley. 
In  the  days  of  the  Philistine  oppression  of  Israel  this 
pass  was  controlled  by  a Philistine  garrison,  stationed  at 
Michmash,1  just  over  the  rocky  mass  on  the  right  and 
hidden  from  our  view.  You  notice  that  two  rocks  stand 
on  opposite  sides  of  the  narrow  ravine.  That  rounded 
rock  on  the  right  was  called  Bozez,  “shining,”  perhaps 
because  it  caught  the  rays  of  the  sun.  There  was  the 
fortress  or  encampment  of  the  Philistines  in  the  early 
time  of  Saul’s  reign.  The  pointed  crag  on  the  left  was 
called  Seneh — “a  thorn” — perhaps  from  its  jagged  appear- 
ance, or  from  the  thorn-bushes  growing  beside  it.2  Here 
the  Israelites  were  posted  under  Saul  and  his  fearless  son 
Jonathan.  The  Philistine  army  was  weakened  by  the  ab- 
sence of  raiding  parties  seeking  plunder;  Jonathan,  with 
his  armor-bearer,  clambered  up  the  smooth  rock  on  the 
right  yonder,  and  slew  twenty  men  before  the  enemies 
realized  that  an  attack  was  being  made.3  A sudden  alarm 
seized  the  Philistines,  and  they  fled  over  the  hills  be- 
yond the  valley.  The  Bible  narrative  intimates  that  an 
earthquake  at  the  time  added  to  the  terror.4  Saul  and  his 
army  could  see  the  fight  and  the  flight,  and  joined  in 
the  pursuit,  driving  the  Philistines  through  the  pass  of 
Beth-horon  back  to  their  own  land.  This  victory  seated 
Saul  more  firmly  upon  his  throne,  and  made  him  for  a 
time  the  master  of  the  land. 

* We  find  on  the  map  (Map  2)  Anathoth,  about  five 
miles  from  Michmash,  a little  west  of  south,  and  only 
three  miles  northeast  of  Jerusalem.  There  will  be  our 
next  view.  Notice  how  the  long  lines  spreading  from  51b 
promise  a fairly  extended  outlook  toward  Gilead. 

Position  51b.  Anathoth,  Jeremiah’s  home  town — north- 
east toward  the  Jordan  and  Gilead 

We  are  now  quite  near  Jerusalem,  for  this  shepherd 
stands  upon  Scopus,  the  northern  extension  of  the  Mount 
of  Olives,  and  his  sheep  and  goats  are  pasturing  upon  its 
slope.  Notice  how  thin  is  the  soil  on  the  hillsides, 
scarcely  covering  the  white  limestone  rocks.  But  it  is 
deeper  in  the  little  plain  at  the  foot  of  the  hills,  where 

XI  Sam.  xiii:5-i6.  4 I Sam.  xivris. 

aI  Sam.  xiv:4,  5.  * For  Supplementary  Tour  only. 

*1  Sam.  xiv:6-i4. 


Positions  51a,  51b.  Map  2. 


170 


TRAVELLING  IN  THE  HOLY  LAND 


those  olive-trees  are  seen.  That  village  of  Anathoth,  on 
the  rounded  hill,  could  never  have  been  large,  for  there 
is  no  room  for  growth  on  these  rocky  hillsides,  and, 
moreover,  the  map  shows  that  other  villages  crowded  it 
all  around.  If  we  were  on  those  other  hills  back  of  the 
village  we  could  see  the  Jordan  valley,  two  thousand  feet 
lower. 

Small  though  this  place  may  always  have  been,  it  is 
made  illustrious  by  one  great  name,  that  of  the  prophet 
Jeremiah,1  who  rose,  a solitary  mountain-peak  in  a de- 
generate age.  The  one  hope  of  the  nation  perished  when 
the  young  reforming  king,  Josiah,  fell  in  battle  on  the 
plain  of  Esdraelon,2  and  from  that  dark  day  no  sun  of 
hope  arose  over  Judah.  Jeremiah  was  an  intense  patriot, 
but  his  patriotism  was  too  large  for  his  people  to  com- 
prehend; they  counted  him  a traitor,  because  with  true 
statesmanship  he  saw  that  the  only  hope  of  Judah  lay 
not  in  rebellion  against  the  Chaldean  empire,  but  in  sub- 
mission to  it.  You  remember  that  while  Jerusalem  was 
besieged  by  the  Chaldeans,  and  Jeremiah  himself  was  in 
prison,  he  purchased  the  leasehold  of  the  family  property 
in  this  village,  saying  that  houses  and  lands  should  again 
be  bought,  and  sold,  and  inhabited  in  that  land,  not- 
withstanding the  desolation  that  was  sweeping  over  the 
country.3  The  prophet  saw  the  calamities  at  hand,  but  he 
could  see  beyond  them  a return  of  peace  and  prosperity 
with  a returning  and  righteous  people. 

* Let  us  go  over  those  hills  in  our  field  of  vision  three 
miles  beyond  Anathoth  to  Gibeah,  where  we  will  take  our 
next  position.  (See  51c  on  Map  2.) 

Position  51c.  Gibeah  of  Saul,  north  from  field  below 
the  modem  village 

This  little  village,  on  a hill  four  miles  north  of  Jerusa- 
lem, was  the  home  of  Saul,  the  first  king  of  Israel.  Here 
he  was  born,  and  here  he  lived  throughout  his  life.4  Look 
at  the  native  seated  upon  an  ass — does  it  not  remind  you 
of  that  journey  which  Saul  took  in  search  of  his  father’s 
asses?6  The  animals  were  found  by  another,  but  Saul 
found  a throne.  The  village  of  Gibeah  may  have  looked 

1 Jeremiah  i:i.  4 I Sam.  x:26. 

2 II  Kings  xxiii:28-30.  5 I Sam.  ix:i-22. 

8 Jeremiah  xxxii:6-is.  * For  Supplementary  Tour  only. 


PoHitionH  Mb,  51c.  Map  2. 


GIBEAH  OF  SAUL 


171 

in  those  days,  a thousand  years  before  the  coming  of 
Christ,  very  much  as  it  looks  now,  for  it  was  then,  as  now, 
a small  place.  Can  you  not  picture  the  tall  young  son 
of  Kish,  rising  a head  and  shoulders  above  his  fellow- 
countrymen,  plowing  in  these  fields,  as  he  was  on  the 
day  when  news  arrived  that  Jabesh-Gilead,  across  the 
Jordan,  was  besieged  by  the  Ammonite  hordes?1  You 
remember  that  at  once  he  stopped  his  plow,  killed  his 
oxen,  cut  them  into  twelve  pieces,  and  sent  each  piece  to 
the  headquarters  of  a tribe,  as  the  summons  to  immedi- 
ate action.  Those  olive-trees  on  the  slope  yonder 
might  be  descended  from  earlier  olives  whose  fruit  was 
gathered  by  the  young  farmer  of  Gibeah. 

David,  too,  often  stood  on  the  hill  and  looked  over  these 
fields;  for,  before  his  fight  with  the  Philistine  giant,  he 
was  for  a time  a minstrel  at  the  king’s  house;2 3  and  after- 
ward he  lived  here  for  years,  since  he  married  Saul’s 
daughter,  and  sat  at  the  royal  table.*  Can  you  not,  with 
the  mind’s  eye,  see  him  walking  with  Prince  Jonathan 
over  these  fields?  And  it  may  have  been  in  such  a grove 
as  that  before  us,  or  behind  this  stone  in  the  foreground, 
that  David  was  hiding  while  Jonathan  shot  the  arrows  as 
a signal  to  David  that  he  must  hasten  away  to  find  safety,4 
and  he  fled  so  suddenly  that  he  had  not  even  a sword  at 
his  side.® 

How  pathetic  were  those  last  years  of  Saul’s  life! 
Brooding  over  his  calamities,  he  became  at  least  partially 
insane.  His  reign  should  be  estimated,  not  by  those  in- 
glorious years,  but  by  the  achievements  of  his  earlier 
career. 


From  this  part  of  the  Judean  hill  country  we  turn 
next  to  the  traditional  Ramah,  home  of  Samuel. 
The  word  means  “high  place,”  and  is  given  to  a 
number  of  towns,  but  we  will  make  our  visit  at  a 
spot  about  twelve  miles  from  Shiloh,  and  eighteen 
miles  from  Gibeah.  Map  2 or  11  marks  our  position 
52,  and  indicates  the  range  of  our  outlook. 


4 I Sam.  xx:35-42. 
BI  Sam.  XXK7-9. 


1 1 Sam.  xin-14. 

2 I Sam.  xvi:  14-23. 

3 I Sam.  xx:24-27. 


PoMitioDM  51c,  52.  Mapw  2,  11. 


172 


TRAVELLING  IN  THE  HOLY  LAND 


Position  52.  From  Ramah,  traditional  home  of 
Samuel,  looking  northeast  toward  Gilead 

We  are  standing  upon  a ruin  of  what  may  have 
been  one  of  the  tallest  houses  in  the  village,  look- 
ing over  the  roofs  of  the  town  and  the  hills  of  Ben- 
jamin. You  note  that  between  the  nearer  moun- 
tains and  those  in  the  distance  there  is  a break — 
that  is  the  Jordan  Valley,  which  we  could  see  more 
plainly  if  we  were  standing  on  that  hill  at  the  right. 
Those  more  distant  mountains  are  in  Gilead,  on  the 
east  of  Jordan,  twenty  miles  away.  We  look  down 
on  the  roofs  of  the  wretched  modern  village,  which 
stands  on  the  site  of  Ramah,  where  tradition  says 
Samuel  lived.1  The  houses  of  that  time  may  have 
been  of  the  same  general  form,  but  were  undoubt- 
edly superior  in  materials  and  construction  to  those 
below  us.  We  can  see  that  the  present  houses  do 
not  have  their  doors  open  directly  upon  the  street, 
but  each  on  a small  court,  shut  in  from  the  crowd. 
See  that  woman  in  the  group  down  in  the  street! 
Her  little  boy  walks  in  front  of  her.  That  might  be 
Hannah,  with  her  young  son,  starting  on  their  jour- 
ney to  the  Tabernacle  at  Shiloh,  twelve  miles  dis- 
tant 2 — though,  as  the  wife  of  a leading  citizen,  she 
would  be  likely  to  ride  upon  an  ass,  with  her  child 
before  her.  These  house-roofs  are  constantly  in  use 
for  refuge  from  the  crowded  street,  for  quiet  and  for 
coolness.  You  remember  that  it  was  on  the  roof  of 
the  house,  “at  the  spring  of  the  day,”  that  Samuel 
bad  a conference  with  Saul  before  anointing  him  as 
the  destined  king  of  Israel. 

Ramah  may  have  looked  somewhat,  but  not  alto- 

1I  Sam.  vii : 1 7.  2 I Sam.  i:  19-27. 


Position  52.  Maps  2,  11. 


RAMAH 


*73 


gether,  like  this  in  the  days  of  the  Judges,  when 
Samuel  himself  was  born  and  lived,  and  died.  If 
that  woman  down  there  is  Hannah  on  her  way  to 
Shiloh  with  her  son,  she  will  come  back  alone,  for 
Samuel  will  have  been  left  to  grow  up  in  the  priest’s 
dwellings  around  the  Tabernacle,  as  a child  lent  to 
the  Lord.  How  the  heart  of  that  lonely  mother 
must  have  thrilled  with  joy  when  the  news  was 
borne  to  her  that  the  long  silence  of  prophecy  was 
broken,  and  that  the  Lord  had  spoken  to  her  boy  in 
Shiloh  ! 1 In  time  he  returned  to  make  his  home  at 
Ramah.  Do  you  see  the  tall  young  Benjamite,  Saul, 
the  son  of  Kish,  who  has  come  to  inquire  about  his 
father’s  lost  asses,  and  who  was  anointed  King  of 
Israel  by  Samuel?2  Here,  too,  we  may  see  a com- 
pany of  young  men,  “sons  of  the  prophets,”  gath- 
ered around  Samuel.3  David  is  among  them  for  a 
time,  joining  in  their  songs  and  services — and  so 
perhaps  are  Gad  and  Nathan,  prophets  of  the  next 
generation. 

A school  for  boys  in  this  Palestine  village  is  full 
of  reminders  of  child  life  in  Bible  times. 

Position  53.  Little  folks  studying  at  the  village 
school  in  Samuel’s  home  town — Ramah 

Look  at  this  circle  of  children,  seated  upon  mats, 
each  with  his  slate  before  him,  on  which  he  is  study- 
ing Arabic  characters.  No  elaborate  equipment  of 
school  buildings,  desks  or  blackboards  is  needed  in 
the  simple  life  of  the  East — only  a shady  corner, 
and  a few  mats,  with  a flat  slate  for  writing.  The 

8 I Sam.  xix:  18-24. 


1 I Sam.  iii:i-2i. 

2 I Sam.  ix:i ; x:i. 


Positions  52,  53.  Maps  2,  11. 


174  TRAVELLING  IN  THE  HOLY  LAND 

teacher  forms  one  of  the  circle.  The  man  with  the 
smiling  face  is  a visitor,  who  does  not  certainly  sug- 
gest severity  in  the  discipline.  A jar  of  water  is  at 
hand  to  refresh  a thirsty  student,  just  as  in  our 
old-time  country  school  a pail  of  water  and  a tin 
dipper  were  supplied. 

Perhaps  in  such  a group  as  this  the  little  Child 
of  Nazareth  may  have  sat,  conning  a piece  of  parch- 
ment bearing  on  its  page  a fragment  of  the  Law  of 
the  Prophets.  In  the  New  Testament  time  there 
was  a rabbinical  rule  for  the  establishment  of  a 
boys’  school  in  every  town.  The  only  text-book 
was  the  Scriptures  of  the  Old  Testament.  When 
the  parchment  rolls  in  use  at  the  synagogue  were 
somewhat  worn,  they  were  cut  up  to  be  studied  in 
the  school.  The  teacher  in  the  school  was  the  offi- 
cer of  the  synagogue,  known  as  the  chazzan,  men- 
tioned in  Luke  iv:20  as  the  “minister,”  but  in  the 
Revised  Version,  more  accurately  called  the  “at- 
tendant.” When  you  read  the  story  of  Christ’s  visit 
to  the  synagogue  in  Nazareth,  where  he  had  been 
brought  up,  think  that  the  officer  who  handed  him 
the  roll  of  the  Prophet  Isaiah  (and  after  the  read- 
ing received  it)  may  have  been  the  man  who  had 
taught  the  boy  Jesus  his  letters  in  the  village  school. 

This  circle  may  remind  us  of  another  group  in 
the  Temple  at  Jerusalem,  Saul  of  Tarsus  sitting  at 
the  feet  of  Gamaliel.1  In  the  Mosque  el  Azhar,  at 
Cairo,  the  great  Mohammedan  college  for  study  of 
the  Koran,  you  will  see  students  sitting  in  a circle 
like  these  boys,  and  the  professor  one  of  the  num- 
ber. There,  and  in  this  school  before  us,  too,  the 
studying  is  done  aloud,  for  silent  reading  is  un- 

1 Acts  xxii:3. 


Position  53.  Map 


RAMAH 


175 


known  in  the  East.  When  Philip  met  the  Ethio- 
pian treasurer  on  the  desert  road,1  he  knew  what 
the  man  was  reading,  because  every  Oriental  natur- 
ally reads,  as  every  schoolboy  studies,  aloud. 

For  Position  54,  main  tour,  see  page  176. 


* Opportunity  is  made  for  us  to  see  part  of  the  compli- 
cated performances  associated  with  a Palestine  wedding. 

The  ceremony  which  we  are  to  observe  might  be  located 
almost  anywhere  in  Palestine;  but  it  is.  in  fact,  in  the 
modern  town  of  Ramallah,  about  three  miles  southwest 
of  Bethel,  and  eight  miles  north  of  Jerusalem.  Map  2 
marks  the  place. 

Position  53a.  Bridegroom  and  friends  going  to  bring 
the  bride,  Ramallah 

You  perceive  that  this  is  not  an  ancient  ruin,  but  a pros- 
perous modern  city.  The  houses  are  built  of  hewn  stone, 
and  many  are  two  stories  in  height.  We  are  just  at  the 
edge  of  the  city,  looking  up  a lane  with  a stone  wall  on 
one  side,  and  a garden  outside  of  it;  on  the  right  a row 
of  buildings.  What  is  it  that  attracts  so  much  attention, 
and  brings  the  inevitable  small  boys  to  the  roofs  and  the 
top  of  the  wall?  In  accordance  with  the  universal  eastern 
custom,  a bridegroom  and  his  friends  are  on  their  way  to 
the  house  of  the  bride,  to  bring  her,  surrounded  by 
maiden  friends,  to  her  husband’s  house,  which  is  to  be 
her  home.  She  may  not  henceforth  even  pass  a night  at 
her  mother’s  house,  but  if  she  visits  it,  must  return  to  her 
husband’s  home  before  sunset.  You  notice  that  the  party 
is  exclusively  of  men,  although  some  girls  are  looking 
down  from  the  house-roof,  and  a few  women  are  stand- 
ing in  the  rear  of  the  crowd.  To  add  to  the  festivities,  a 
legerdemain  exhibitor  precedes  the  bridegroom,  singing 
and  performing  tricks,  accompanied  by  the  handclapping 
of  the  rest  of  the  company. 

If  we  should  follow  this  procession,  we  would  find  in- 
side the  house  which  is  their  destination,  the  bride  and 
her  girl  friends,  awaiting  the  coming  of  the  husband, 
just  as  is  described  in  our  Lord’s  parable  of  the  ten  vir- 
gins.3 That  procession  was  in  the  night,  when  lamps 

2 Matt,  xxvn-13. 


1 Acts  viii:26-4o. 

* For  Supplementary  Tour  only. 


Position.* **  53,  53a.  Map  2. 


176 


TRAVELLING  IN  THE  HOLY  LAND 


would  need  to  be  in  readiness;  this  is  in  the  daytime.  It 
will  be  followed  by  a feast  for  all  the  party  and  their 
friends. 


Let  us  turn  aside  now  to  look  at  an  old-time 
custom  of  everyday  life  of  the  people. 

Position  54.  Women  grinding  at  the  mill 

How  completely  the  life  of  to-day  in  these  Orien- 
tal lands  copies  that  of  two  thousand  years  ago! 
Here  in  the  court  of  a house  are  two  women  grind- 
ing at  the  mill.1  See  the  millstones  standing  in  a 
small  stone  trough.  The  upper  one  turns  around 
that  iron  spike,  which  extends  up  through  that  hole 
in  the  center.  Notice,  also,  that  hole  into  which 
the  grain  is  cast.  Each  woman  has  a basketful  be- 
side her,  and  by  turns  they  drop  handfuls  into  the 
mill.  It  is  turned  round  and  round,  you  see,  by  a 
handle  in  one  side.  A large  mill  like  this  requires 
the  strength  of  two  women ; a smaller  needs  only 
one.  See  the  white  flour  dropping  down  into  the 
trough ! But  what  a slow  and  laborious  process  of 
making  flour!  There  is  a grist-mill  in  almost  every 
town,  turned  by  water-power  generally,  but  the 
poorer  people  save  expense  by  having  their  own 
little  mills.  This  is  regarded  as  women’s  work ; one 
never  sees  a man  turning  the  mill-stone.  Notice 
the  bracelets  on  the  arms  of  these  women.  Their 
veils  are  left  open  more  than  is  usual  when  men 
are  near,  but  they  are  hard  at  work.  See  the  bright 
eyes  of  that  little  fellow  who  sits  in  the  doorway 
with  the  string  of  bangles,  like  coins,  fastened  round 
his  head!  That  is  a pretty  solid  door  behind  him. 
See  the  round  knocker  hanging  upon  it.  And  that 

1 Matt.  xxiv:4i. 

Position.*  53n,  54.  Map  2. 


WOMEN  GRINDING  AT  THE  MILL 


1 77 


key-hole : how  large  the  key  must  be  to  fit  it ! An 
oriental  key  is  always  a clumsy  affair,  often  large 
enough  to  be  carried  upon  the  shoulder.1  What 
do  you  think  of  that  pavement  in  the  court?  It  is 
a fair  sample  of  what  you  and  your  horse  must 
walk  over  in  any  city  which  is  advanced  enough  to 
have  its  streets  paved  at  all.  You  notice  that  the 
women  have  spread  a mat  where  they  are  seated. 
How  forlorn  and  hopeless  they  look ! The  lot  of 
woman  in  a land  where  almost  every  family  is  des- 
perately poor,  and  where  women  are  regarded'  as 
little  better  than  beasts  of  burden,  is  such  as  to  give 
to  all  women  of  the  working  class  a tired,  wretched, 
almost  despairing  look. 

After  seeing  the  making  of  flour,  let  us  now  ob- 
serve the  making  and  baking  of  bread  in  this  ancient 
land. 

Position  55.  Bread-making  in  the  court  of  a Syrian 
home 

You  can  see  the  dough  in  the  hands  of  the  woman 
on  the  right,  in  the  process  of  being  molded ; and 
in  the  oven  you  see  some  flattened  out  into  thin 
cakes,  somewhat  like  “pilot-biscuit”  among  us. 
The  five  loaves  of  one  miracle,2  and  the  seven  loaves 
of  another,3  were  round,  flat  cakes  like  these,  per- 
haps six  inches  across  and  half  an  inch  in  thickness; 
never  cut,  but  always  broken  by  the  hand.  You 
remember  that  our  Lord  broke  the  loaves  as  he 
gave  them  to  the  disciples.4  This  is  the  bread  in 
common  use  among  the  people.  Of  course,  in  the 

1 Isaiah  xxii:22 

3 John  virg. 


3 Mark  viiirs. 

4 Matt,  xiv : 19. 


Positions  54,  55.  Map  2. 


i78 


TRAVELLING  IN  THE  HOLY  LAND 


larger  cities  there  are  bakeries  of  the  European  sort, 
supplying  excellent  bread  to  tourist  parties  camping 
everywhere.  Our  party  of  fifteen  set  out  from  Jeru- 
salem with  a supply  of  Vienna  bread,  which  was  re- 
plenished at  Nazareth,  six  days  later. 

The  oven  before  us  now  is  made  of  clay  or  stone 
and  heated  with  charcoal,  which  quickly  supplies  a 
strong  heat  for  rapid  baking.  Wood  is  scarce  in 
Palestine,  where  the  land  is  practically  treeless, 
though  formerly  well  forested.  To  obtain  fuel,  the 
poorer  people  dig  up  the  roots  of  trees  that  have 
been  cut  down  in  a former  generation ; such  roots 
are  sold  in  bundles  in  the  market-places. 

Evidently  this  family  owns  an  oven,  which  is  kept 
in  the  court;  but  in  many  places  are  found  public 
ovens,  where  the  women  of  the  neighborhood  in 
turn  bake  their  bread.  We  are  near  enough  to  see 
the  construction  of  the  house,  made  of  stones,  care- 
fully fitted  together,  large  and  small,  with  very  little 
mortar  between  them.  You  notice  a small  opening 
in  the  wall.  That  is  the  window,  letting  only  a dim 
light  into  the  room.  You  remember  that,  in  the 
parable  of  the  lost  piece  of  money,  the  woman  had 
to  light  her  lamp  before  she  began  to  sweep  her 
house;  that  small  window  shows  the  reason.1  Very 
little  of  the  family  life,  except  sleeping,  takes  place 
within  the  house.  Cooking,  serving  meals,  sewing, 
all  the  household  work,  goes  on  in  the  court.  You 
notice  the  arch  overhead ; this  forms  a porch  over 
the  house-front  and  it  opens  upon  a court  sur- 
rounded with  high  walls. 

For  Position  56,  main  tour,  see  page  182. 

‘Luke  xv :8. 


Position  55.  Map  2. 


BEEROTH 


179 


* Let  us  now  find  on  Map  2 the  location  of  Beeroth, 
a town  eight  miles  north  of  Jerusalem,  and  two  miles 
south  of  Bethel.  Here  we  will  look  at  another  example  of 
the  customs  of  the  Oriental  people. 

Position  55a.  An  Oriental  feast  of  rice  and  lamb,  Bee- 
roth 

Here  is  a group  of  men  at  their  meal,  which  approaches 
the  dignity  of  a feast,  for  a lamb  has  been  killed  and 
cooked,  and  a huge  bowl  is  heaped  with  rice  around  the 
stewed  lamb.  They  are  squatting  on  the  floor,  a posi- 
tion more  easily  taken  in  the  Orient  than  among  us, 
partly  because  their  trousers  are  loose  and  baggy,  partly 
because  such  has  been  the  eastern  posture  through  untold 
generations.  In  the  center  of  the  circle  stands  the  one 
dish  from  which  each  guest  helps  himself  with  his  hands. 
One  has  just  taken  a handful  of  rice,  and  another  is  tear- 
ing apart  some  pieces  of  the  lamb.  A pitcher  of  water 
stands  at  hand,  from  which  each  guest  drinks  as  he  de- 
sires. A mat  has  been  spread  upon  the  rough  pavement. 
Notice  in  the  corner  the  lamp  on  its  stand;  merely  a tin 
cup  filled  with  oil  on  which  floats  a wick.1 

Are  we  to  suppose  that  Jesus  and  his  disciples  partook 
of  the  Last  Supper  in  this  manner?  No — they  reclined 
upon  couches  at  three  sides  of  a table,  upon  which  stood 
the  food  and  the  flagon  of  wine.2  Each  helped  himself, 
somewhat  after  the  manner  of  these  people,  i.  e.,  with  his 
hands,  and  all  drank  from  a common  cup.  You  remember 
that  the  traitor,  Judas,  dipped  his  bread  with  his  hand  into 
the  dish;  and  that  Jesus  passed  the  cup  to  all  in  turn. 
But  the  feast  preparatory  to  the  passover  was  a religious 
service,  conducted  with  dignity,  and  accompanied  with 
the  chanting  of  psalms,  very  different  from  the  manner  of 
the  careless  modern  people  on  whom  we  are  now  looking. 

Beeroth,  the  place  of  this  feast,  has  its  interest.  It  was 
one  of  the  ancient  Gibeonite  towns  whose  people  by  a 
trick  made  peace  with  the  Israelites  at  the  time  of  the 
Conquest,  and  were  saved  from  the  fate  of  some  of  the 
Canaanites.3  Even  after  the  Exile,  a settlement  of  these 
people  still  dwelt  at  this  place.4  Tradition  says  also — 
and  there  is  good  reason  for  accepting  it — that  Beeroth, 

* For  Supplementary  Tour  only.  3 Joshua  ix:3-i8. 

1 Matt.  v:i5.  4 Ezra  ii:25;  Nehem.  vii:29. 

2 Matt.  xxvi:20-29. 


Position  55a.  Map 


i8o 


TRAVELLING  IN  THE  HOLY  LAND 


eight  miles  north  of  Jerusalem,  was  the  first  halting-place 
of  caravans  going  out  of  the  city;  the  tradition  is  that, 
while  pausing  here,  Joseph  and  Mary  first  missed  the  boy 
Jesus,  and  from  this  place  returned  to  the  city  to  search 
for  him.1 

* While  we  are  at  Beeroth,  we  will  notice  the  manner  by 
which  milk  is  made  into  butter. 

Position  55b.  Churning  butter  in  a goatskin — Beeroth 

Here  is  another  group  in  the  corner  of  a court.  The 
man  of  the  house,  with  turban  wrapped  around  his  head 
and  striped  mantle  over  his  shoulders,  sits  at  ease,  while 
his  wife  is  working  at  the  churn.  A goatskin  bag  is 
hung  under  three  poles,  and  swung  to  and  fro,  keeping 
the  milk  in  motion.  Sometimes  the  woman  takes  it  upon 
her  lap,  and  rolls  it  over  and  over,  with  an  occasional 
squeeze.  Look  at  the  little  fellow  dipping  his  fingers  in 
the  pan  of  milk,  and  then  sucking  them.  See  the  sur- 
prised look  on  the  face  of  the  girl  who  is  coming  out  of 
the  house,  as  she  finds  strangers  (who  are  ourselves) 
looking  at  the  family  group. 

In  all  these  lands,  goats’  milk  is  preferred  to  cows’ 
milk,  although  both  are  in  use.2  When  milk  is  referred 
to  in  the  patriarchal  stories.3  it  is  doubtless  camels’  milk, 
of  which  the  Arabs  are  still  fond,  although  few  Europeans 
can  drink  it.  Butter,  when  named  in  the  Bible,  often 
means  sour  milk,4  for,  in  the  East,  fresh  milk  is  not  con- 
sidered fit  to  drink.  You  remember  that  Abraham  brought 
forth  both  milk  and  butter  for  the  entertainment  of  the 
three  angels  who  called  at  his  tent;  and  that  Joel  pre- 
sented to  the  flying  Canaanite  general  Sisera  similar  food 
“in  a lordly  dish.” 

* Two  or  three  miles  northwest  of  Ai,  and  ten  or  eleven 
miles  north  of  Jerusalem,  we  find  Map  2 marking  a 
position  at  Bethel. 

Position  55c.  Rocky  Bethel  and  its  olive  groves,  from 
the  south 

That  little  village  on  yonder  hill  is  Beitin,  the  modern 
representative  of  the  ancient  Bethel,  never  a large  town, 

1 Luke  11:43-45.  4 Judges  v:25. 

2 Prov.  xxvii:27.  * For  Supplementary  Tour  only. 

8 Genesis  xviii:8. 


Positions  55n,  55 b,  55c.  Mnp  2. 


BET  PI  EL 


181 


but  held  throughout  Bible  history  as  a sanctuary.  As  we 
look  at  the  place,  a procession  of  Bible  heroes  passes 
before  us.  We  see  Abraham  building  his  altar  before  his 
tent  on  that  hillside  when  he  first  entered  the  land — thus 
early  was  Bethel  made  a holy  place.1  That  altar  was 
merely  a heap  of  stones — and  you  see  that  there  are  plenty 
of  them — but  it  brought  Abraham  just  as  near  to  God  as 
though  it  had  been  wrought  out  of  marble. 

A hundred  and  fifty  years  later,  a lonely  man  walked 
up  this  hill,  leaning  upon  his  staff,  and  lay  down  to  sleep, 
his  head  pillowed  upon  stones  like  these  at  our  feet.2 
Glorious  the  vision  that  arose  before  Jacob’s  inner  eye 
that  night — the  ascending  stairway,  bathed  in  glory,  and 
the  Most  High  God  at  its  head,  looking  down  with  love 
and  promise  to  that  poor  wayfarer.  We  recall  the  lines 
of  the  poet,  afterward  Archbishop,  Alexander: 

“I  saw  the  Syrian  sunset’s  meteor-crown 
Hang  over  Bethel  for  a little  space; 

I saw  a gentle,  wandering  boy  lie  down 
With  tears  upon  his  face. 

“Sheer  up  the  fathomless  transparent  blue 
Rose  jasper  battlement  and  crystal  wall, 

Rung  all  the  night  air  pierced  through  and  through 
With  harps  angelical. 

“And  a great  ladder  was  set  up  the  while 

From  earth  to  heaven  with  angels  on  each  round, 
Barques  that  bore  precious  freight  to  earth’s  far  isle. 
Or  sailed  back  homeward  bound. 

*********** 

“Yet  to  faith’s  eye  the  ladder  still  is  set 
And  angel  visitants  still  come  and  go: 

Many  bright  messengers  are  moving  yet 
In  this  dark  world  below!’’ 

Long  afterward  we  find  Jacob  again  at  Bethel,  the  head 
of  a large  encampment,  with  eleven  sons  around  him,  and 
flocks  without  number.  Here,  again,  God  spoke  to  Jacob, 
assuring  him  of  his  continued  presence;  and  Jacob  (now 


1 Genesis  xii:8,  xiiin-4. 


2 Gen.  xxviii : 10-22. 


Position  55e.  31ap  2. 


TRAVELLING  IN  THE  HOLY  LAND 


182 


Israel)  renamed  the  place  as  of  old — Bethel — the  house  of 
God.1 

When  the  Israelites  entered  the  land  after  their  sojourn 
in  Egypt,  they  found  a village  at  this  place,  named  Luz, 
took  it  by  the  treachery  of  one  of  its  people,  and  gave  it 
the  old  name,  Bethel.2  Here  Jeroboam,  recognizing  its 
value  as  a sanctuary,  built  a temple  of  idols,  which  be- 
came the  leading  place  of  worship  in  the  south  of  his 
kingdom,  as  Dan  was  in  the  north.3  Great  as  any  name 
in  the  annals  of  Bethel  is  that  of  Amos,4  the  prophet  of 
the  people,  who  here  proclaimed  his  message  of  reform 
and  return  to  God — a message  which  produced  enduring 
results,  not  only  in  Israel,  but  throughout  the  world. 


Consult  the  map  of  the  environs  of  Jerusalem 
(Map  2)  and  you  will  find  our  fifty-sixth  standpoint 
definitely  marked,  with  guide  lines  telling  that  we 
are  to  look  south  in  the  direction  of  Jerusalem. 

Position  56.  Gathering  tares  from  wheat  in  the 
stony  fields  of  Bethel 

How  vividly  this  scene  brings  before  us  the  para- 
ble of  our.  Lord!  Yonder  stands  the  householder.6 
Ybu  can  distinguish  him  by  his  dress  and  dignity 
of  carriage.  Scattered  over  the  field  are  the  ser- 
vants. They  are  mostly  women,  you  perceive,  for 
in  this  land  the  labors  of  the  field,  as  well  as  of 
the  house,  are  wrought  by  the  weaker  sex.  One 
woman  is  just  wrapping  her  veil  around  her  face,  for 
she  is  quite  near  to  us,  and  we  are  strangers.  The 
Arab  with  a gun,  on  that  heap  of  stones,  might  be  a 
guard  watching  for  robbers,  but  in  this  case  I sus- 
pect that  he  is  merely  a visitor.  You  and  I cannot 
distinguish  between  the  tares  and  the  wheat,  but 


1 Gen.  xxxvn-15.  4 Amos  i:i;  also  viino-17. 

2 Judges  1:22-26.  6 Matt.  xiii:24*30. 

3 I Kings  xii  126-33. 


Positions  55c,  5C.  Map  2. 


BETHEL 


183 


those  sharp-eyed  workers  can ; and  that  farmer 
yonder  finds  it  a task  of  infinite  trouble  to  weed 
out  the  false  from  the  true.  In  our  country  we 
should  devise  some  machine  to  screen  them  apart, 
but  here  labor  is  cheap,  not  over  six  to  ten  cents  per 
day,  and  everything  is  done  by  hand. 

How  plain  the  parable  becomes  when  we  see  it 
all  wrought  before  our  eyes!  The  wheat  has  come 
up  thinly  in  this  stony  ground,  and  so  reminds  us, 
too,  of  the  parable  of  the  sower.1  Why,  do  you  sup- 
pose, did  Jesus  employ  parables  so  constantly  in 
teaching?  Partly  to  arrest  attention,  and  to  set 
hearers  to  thinking;  partly  that  they  might  ever 
find  in  common  life  lessons  concerning  the  Spirit. 
If  those  workers  in  the  field  had  heard  Jesus  nar- 
rate this  parable,  they  would  remember  it,  would 
they  not,  as  they  patiently  sort  out  the  tares  from 
the  wheat? 

For  Position  57,  main  tour,  see  page  184. 


* While  we  are  near  Bethel,  we  will  take  a long  view 
over  the  uplands  of  Ephraim,  the  once-powerful  tribe  in 
the  center  of  the  land.  Look  for  the  diverging,  green  lines 
on  Map  2,  at  the  point  marked  56a. 

Position  56a.  The  hill  country  of  Ephraim,  from  near 
Bethel;  northwest  over  Ain  Jebrud 

Even  a glance  will  show  that  this  is  a more  fertile  coun- 
try than  much  that  we  have  seen,  especially  standing  in 
marked  contrast  with  the  barren  wilderness  of  Judea. 
This  landscape  brings  to  our  view  the  tribeland  of 
Ephraim,  Joshua's  own  tribe,  which  found  its  home  in 
the  very  center  of  the  Twelve  Tribes.2  Look  at  the  olive- 
trees  everywhere  dotting  the  landscape!  These  show  a 
country  well  cared  for  and  prosperous;  the  olive  is  the 


1 Matt,  xiiin-9,  18-23.  3 Joshua  xvi:s-io. 

* For  Supplemental* **  Tour  only. 


Positions  50,  50a.  Map 


I&J  TRAVELLING  IN  THE  HOLY  LAND 

most  profitable  growth  in  the  land.  The  Ephraimites  ob- 
tained the  section  most  fertile,  most  easily  cultivated,  and 
best  watered  in  all  Palestine.  But  it  possessed  also  the 
drawback  that  it  was  most  open  to  attack  from  nearly 
every  quarter.  The  rich  crops,  the  abundant  grapes  and 
the  heavily  laden  olive-orchards  attracted  Arabians  on  the 
east,  who  came  trooping  up  through  the  valleys,1  and  also 
drew  the  Philistines  and  Canaanites  on  the  west;  while 
Judah,  Ephraim’s  great  rival  for  leadership,  was  compara- 
tively safe  on  her  steep  heights,  with  few  valleys  of  in- 
gress from  without.  You  see  a little  town  on  the  hill 
yonder.  That  is  Ain  Jebrud,  not  named  in  Scripture,  un- 
less it  be,  as  some  think,  the  Ai  destroyed  by  Joshua.* 
That  road  which  stretches  northward  across  our  view 
looks  well  traveled,  as  if  used  by  many,  and  such  is  the 
fact;  that  is  the  main  road  over  the  mountains  between 
the  north  and  the  south.  Down  that  highway  came  Abra- 
ham and  his  little  clan,  when  they  entered  the  land,  al- 
most four  thousand  years  ago.*  Possibly  the  twelve  spies, 
sent  out  by  Moses  from  Kadesh-Barnea,  on  the  desert 
border,  trod  this  same  road.4  When  the  men  of  the  tribe 
of  Dan  went  northward  to  seek  a new  home  this  was  their 
pathway.8  When  Jesus  and  his  disciples  went  from  Judea 
to  Galilee,  and  stopped  at  Jacob’s  well,  this  was  their 
route.6  What  countless  multitudes  have  walked  over  that 
path,  and  from  the  hills  have  looked  upon  this  landscape! 


For  our  next  view  (Position  57)  we  travel  north- 
ward from  Bethel  ten  miles,  to  where  Map  11  sets 
that  number  at  Shiloh. 

Position  57.  Shiloh,  scene  of  old  religious  assem- 
blies, from  the  southeast 

We  see  here  a level  plain,  with  a hill  rising  be- 
yond it.  There  is  scarcely  any  doubt  that  this  is 
the  place  where  the  ark  rested  after  its  long  jour- 
ney through  the  wilderness,  and  where  the  Taber- 

1 Judges  vi:i-6.  4 Numbers  xiii n-25. 

2 Joshua  viii:  10-29.  6 Judges  xviii:i-3i. 

8 Genesis  xii:6-<).  8 John  iv:i*4. 


Positions  56a,  57.  Maps  2,  11. 


SHILOH 


185 

nacle  was  set  up  by  Joshua.1  This  space  would  be 
sufficiently  large  for  the  Tabernacle  and  the  homes 
of  the  priests  around  it.  Let  us  in  our  thoughts 
clear  away  the  heaps  of  ruin,  and  imagine  this  to 
be  a broad,  smooth,  grassy  field,  as  Joshua  saw  it. 
While  looking  upon  the  very  place  where  long-past 
events  occurred,  we  can,  if  we  try,  make  them  more 
real  to  us  than  in  any  other  way.  In  place  of  that 
square  building  let  us  lift  up  the  sacred  Tent  of  Is- 
rael, with  its  two  rooms,  separated  by  a veil — the 
Holy  Place,  and  the  Holy  of  Holies.2  Before  it  in 
the  open  air  stands  the  altar  of  sacrifice,  the  fire  ever 
smoking  upon  it,  and  beside  it  the  laver  for  washing 
the  offerings.  The  field  is  staked  off  and  curtained 
into  a court,  but  each  Israelite  can  lead  his  animal 
for  sacrifice  to  the  gate  beside  the  altar,  and  see  it 
slain  by  the  priest’s  hand  and  laid  upon  the  altar  as 
an  offering  for  his  sin.  As  generations  pass  by,  a 
rude  temple  of  stone  takes  the  place  of  the  ancient 
tent,  and  around  it  in  the  sacred  enclosure  are  the 
rooms  for  the  priests.3 

This  field  at  Shiloh  brings  before  us  the  entire 
period  from  Joshua  to  Samuel,  “the  age  of  the 
heroes,”  when  local  judges  ruled,  when  Israel  lived 
alone  in  the  mountain  region,  for  the  most  of  the 
time  at  peace,  but  occasionally  through  lack  of  a 
bond  between  the  tribes  and  a strong  government 
over  them,  overrun  by  enemies ; yet  upon  the  whole, 
an  epoch  of  progress  with  growing  tendencies 
toward  unity.  More  great  men  arose  during  those 
three  centuries  than  at  any  other  period  in  Israelite 
history — men  like  Othniel  and  Shamgar,  and 


*1  Sam.  Hi:  1.  ‘Jeremiah  vii.ia-14. 

* I Sam.  iv:i2-i8. 


Position  57.  Map  U. 


l86  TRAVELLING  IN  THE  HOLY  LAND 

Gideon,  and  Jephthah.  Do  you  not  almost  see  in 
front  of  the  ark  yonder  a venerable  man  wearing  the 
breastplate,  always  attended  by  a little  boy?  That 
is  Eli,  the  priest,  and  the  child  Samuel  is  by  his 
side.1  Here  came  that  startling  voice  in  the  dark  to 
the  boy,  warning  of  the  woe  to  come  upon  Eli  and 
his  house.  Do  you  see  Eli,  sitting  on  his  stone  seat, 
nigh  to  a hundred  years  old,  his  heart  trembling 
for  the  ark  of  the  Lord?  2 

When  Eli  dies,  a curtain  falls  over  Shiloh.  Was 
it  ravaged  by  the  Philistine  warriors?  Or  did  it 
fall  into  gradual  decay  and  final  desertion  when  the 
ark  was  taken  and  the  sacrifice  ceased?  We  know 
that  five  centuries  later  it  was  a desolation,  for  Jere- 
miah pointed  it  out  to  his  people  as  a warning.3 

We  travel  now  eight  or  nine  miles  northward 
from  Shiloh  to  Shechem,  and  the  two  mountains, 
Ebal  and  Gerizim.  Map  n marks  Position  58. 
But  the  precise  field  of  our  view  can  be  seen  still 
better  on  the  small  (sectional)  map  of  the  Vale  of 
Shechem  (Map  7)  which  shows  the  localities  in 
detail.  It  is  well  worth  while  to  look  up  Position 
58  with  special  care,  noticing  what  landmarks  are 
included  between  the  V-lines. 

Position  58.  Gerizim  and  hills  of  southern  Samaria, 
south  from  Mount  Ebal  over  Sychar 

We  are  standing  upon  a slope  of  Ebal,  the  high- 
est mountain  in  Central  Palestine,  and  the  one  com- 
manding the  most  extensive  view.  Its  summit  is 
covered  with  limestone  rocks,  such  as  you  perceive 
close  by.  This  kind  of  stone  corrodes  under  the 

JI  Sam.  iii:i.  8 Jeremiah  vii:i2-i4. 

2 I Sam.  iv:i2-i8. 


Positions  57,  58.  Maps  11,  7. 


GERIZIM,  SAMARIA 


187 

sun  and  rain,  and  enriches  the  soil  on  the  slopes  and 
in  the  valleys.  You  notice  that  the  landscape  be- 
fore us  is  under  high  cultivation.  It  is  well  watered 
from  springs  around  the  base  of  each  mountain,  and 
is  exceedingly  fertile.  That  mountain  on  our  right 
across  the  valley  is  Gerizim,  the  holy  hill  of  Samari- 
tan worship.  Notice  how  the  fields  are  cultivated 
far  up  its  steep  sides.  Mount  Gerizim  is  a few 
feet  lower  than  Ebal,  and  the  view  from  it  is  less 
impressive,  but  in  history  it  is  the  more  noteworthy 
of  the  twin  mountains.  Over  the  shoulder  of  Geri- 
zim we  see  the  hills  of  southern  Samaria.  That 
white  line  running  along  the  base  of  the  mountain 
is  the  main  road  between  Galilee  and  Jerusalem.  It 
passes  by  Shechem,  which  lies  just  outside  our  pres- 
ent range  of  view,  down  at  the  right.  You  notice 
a little  village  on  the  plain  between  the  two  moun- 
tains. It  is  named  Balata ; and  on  the  left  of  it, 
just  within  the  line  of  our  vision,  you  see  a piece 
of  ground  surrounded  by  a wall.  That  is  the  en- 
closure around  Jacob’s  Well,  which  we  shall  soon 
visit.1  Let  us  now  call  up  the  picture  of  the  past 
which  this  magnificent  view  brings  before  us.  We 
see  Abraham  and  his  company  coming  up  that  road 
from  the  right,  after  their  long  journey  from  Haram, 
far  in  the  north.2  You  remember  it  was  here  in  the 
Vale  of  Shechem,  with  these  mountains  on  either 
side,  that  Hebrew  tradition  declares  the  patriarch 
first  pitched  his  tent,  and  piled  up  his  altar  of 
rough  stones ; here  he  first  received  the  promise  that 
the  land  should  be  his  for  ages  to  come.  Almost 
two  centuries  later  we  see  the  tents  of  Jacob,  Abra- 
ham’s grandson,  standing  on  the  plain  below  us,3 

3 Genesis  xxxiii:  18-20. 


1John  iv:5,  6. 

2 Genesis  xii:s-7- 


Position  58.  Maps  11 


fCS  TRAVELLING  IN  THE  HOLY  LAND 

rnd  we  see  his  servants  with  infinite  pains  digging 
l hat  well  on  our  left.  But  what  gives  the  plain 
and  the  mountains  the  most  sacred  memory,  is  the 
little  group  of  men  who  come  wearily  around  yon- 
der shoulder  of  Gerizim  to  rest  beside  the  patri- 
arch’s well ; they  leave  their  leader  while  they  go 
to  the  village  for  food ; and  return  to  find  him  talk- 
ing with  a Samaritan  woman.1  Part  of  an  ancient 
Samaritan  temple  exists  to  this  very  day  upon  that 
shoulder  of  Gerizim,  but  a little  too  far  to  the  right 
for  us  to  see  it  at  this  moment. 

The  landscape  before  us  is  in  itself  lovely  to 
look  upon,  but  how  intensely  interesting  it  becomes 
as  we  people  it  with  the  men  of  old ! 

Let  us  now  descend  the  mountain  and  visit  that 
garden  which  we  saw  from  Mount  Ebal,  the  en- 
closure around  Jacob’s  Well.  The  special  map 
7 marks  our  Position  59. 

Position  59.  Mount  Gerizim,  where  the  Samari- 
tans worshiped,  southwest  from  Jacob’s  Well 

We  are  within  the  garden  wall  which  surrounds 
Jacob’s  Well.  Coming  down  the  steps  yonder  is 
a woman  of  Samaria  with  her  empty  water  jar  upon 
her  head;2  while  immediately  in  front  of  us  is  an- 
other woman  whose  jar  has  been  filled  and  is  car- 
ried erect.  From  the  marble  ruins  all  around  you 
perceive  that  a church  once  stood  there.  It  was 
built  in  the  fourth  century,  A.  D.,  and  was  still 
standing  in  the  eighth  century.  This  shows  how 
early  and  how  continuous  is  the  tradition  clinging 
to  the  spot.  Do  you  notice  the  stone  wall  surround- 

1 John  iv:7-25.  2 John  iv:7. 

I’csitioiis  58,  50.  Maps  11,  7. 


MOUNT  GERIZIM,  SAMARIA 


189 


mg  this  ground?  For  long  ages  it  was  open  and 
exposed  to  marauders ; now  it  is  controlled  by 
Greek  Catholics,  protected,  and  in  some  measure 
restored,  as  we  shall  see  when  we  descend  to  the 
well  itself.  The  trees  are  apricots  and  olives,  and 
in  spring  the  ground  here  about  the  well  is  gay  with 
wild  flowers.  We  are  looking  toward  the  southwest. 
The  grain  field  beyond  the  wall,  extending  up  the 
mountain,  is  a well-cultivated  and  valuable  tract, 
belonging  to  a rich  Mohammedan,  who  owns  large 
estates  in  this  neighborhood  and  who  employs  peo- 
ple in  the  nearby  village  as  laborers.  That  road 
which  you  see  beyond  the  wall  leads  off  toward  the 
right  and  then  southward  to  Jerusalem.  Directly 
before  us  rises  Mount  Gerizim,  and  directly  back  of 
us  is  Mount  Ebal,  where  we  stood  for  our  last  view. 

Gerizim  is  the  sacred  mountain  of  the  Samaritans.1 
They  claim  that  Abraham’s  offering  of  Isaac  took 
place  here,2  and  not  on  Mount  Moriah,  Jerusalem, 
and  a few  scholars — notably  Dean  Stanley — agree 
with  them.  Their  humble  temple  can  be  seen  in 
the  distance,  on  the  summit  of  the  mountain,  built 
amid  the  ruins  of  a more  elaborate  structure  of  for- 
mer times. 

We  turn  from  the  mountain  to  look  once  more  at 
this  approach  to  the  well.  Eighteen  hundred  years 
ago,  a young  man’s  visit  made  this  well  immortal 
and  this  ground  sacred.  There  were  then  no  ruined 
chapel  and  no  stone  steps ; but  the  well  was  here, 
deeper  than  it  is  now.  He  came  here  weary,  for  he 
had  traveled  a long  journey.  He  was  alone,  for  his 
companions  had  gone  to  the  village  to  obtain  food. 
He  was  absorbed  in  thought  when  the  sound  of  a 

1 John  iv:i9,  20.  2 Gen.  xxii:i-i4. 


Position  5J).  Map  7. 


190  TRAVELLING  IN  THE  HOLY  LAND 

footstep  fell  upon  his  ear  and  a shadow  across  his 
path.  He  looked  up,  and  a woman  was  standing  here. 
In  one  glance  he  read  all  her  story  of  sin  and  shame. 
It  made  no  difference  to  him  that  she  was  a Samari- 
tan. He  saw  her  heart,  with  its  longing  for  a bet- 
ter nature.  He  had  not  come  here  for  work;  he  had 
finished  the  labor  of  a year  in  Judea,  apparently  un- 
successful, but  in  reality  destined  to  bring  forth  an 
abundant  harvest,  and  was  on  the  way  to  Galilee 
to  begin  another  year  of  even  greater  activity.  He 
had  paused  here  for  an  hour’s  rest,  but  when  he 
looked  on  that  woman’s  face  he  forgot  his  own 
weariness  and  hunger  in  eagerness  to  save  her  soul. 
How  wonderfully  real  that  meeting  between  Christ 
and  the  Samaritan  woman  becomes  as  we  stand 
here  by  the  very  same  well,  with  the  very  same 
Mount  Gerizim,  the  seat  of  the  Samaritan  worship, 
before  us,  and  recall  one  of  the  replies  the  woman 
made  to  Christ : “Our  fathers  worshipped  in  this 
mountain;  and  ye  say  that  in  Jerusalem  is  the  place 
where  men  ought  to  worship.”  1 Read  once  more 
the  entire  conversation  held  on  this  very  spot,  and 
see  if  it  was  not  one  of  the  most  wonderful  revela- 
tions ever  given  to  a soul. 

Now  let  us  descend  by  those  steps  and  enter  a 
little  chapel  almost  beneath  us,  which  stands  over 
Jacob’s  well. 

Position  60.  A Samaritan  woman  at  Jacob’s  well 

Why,  here  is  a woman  of  Samaria,  just  drawing 
water.  Indeed  she  is  a real  Samaritan  woman,  who 
has  come  from  the  very  village  of  Iskar  (Sychar  of 

1 John  iv:  1-30. 


Positions  39,  60.  Map  7. 


at  Jacob’s  well 


191 

the  Bible),  that  the  woman  came  from  whom  Christ 
met — the  town  where  he  was  invited  to  stay,  and 
where  he  did  stay  two  days.1  You  observe  that  she 
has  brought  her  own  rope ; her  water  jar  rests  on 
the  well  curb.  We  wonder  whether  the  woman  who 
came  from  Sychar  to  this  well  eighteen  hundred 
years  ago  was  dressed  in  a striped  gown,  and  wore 
earrings  and  beads.  Certainly  those  women  did  not 
find  this  copper  bucket  at  hand  for  drawing  water. 
The  well  has  been  cleaned  out  to  a depth  of  seventy- 
five  feet — debris  might  be  dug  out  fifty  feet  further, 
to  make  it  as  it  was  in  ancient  days.  Look  at  that 
stone  curb ; what  seams  and  corrugations  centuries 
of  water-drawing  have  worn  in  it!  You  see  that 
this  is  a Greek  chapel,  from  the  lamps  and  pictures 
under  the  roof.  That  curious  arrangement  on  the 
left  is  for  the  purpose  of  lowering  down  into  the 
well  a coil  of  lighted  magnesium  wire,  enabling  the 
visitor  to  see  the  walls  and  the  water  far  below. 
Every  traveler  now  receives  a cup  of  water  from  the 
depths  of  the  patriarch’s  well,  but  whoever  drinks  it 
runs  much  risk,  for  its  cleanliness  is  open  to  serious 
question.  At  present  it  contains  water  most  of  the 
time,  except  in  midsummer,  but  if  it  were  fully 
cleared  out  it  would  undoubtedly  be  a perennial 
spring. 

Did  you  ever  think  how  strange  it  is  that  this 
well  should  be  here?  There  are  forty  streams  flow- 
ing down  the  sides  of  Gerizim  and  Ebal,  with  more 
water  close  at  hand  than  any  other  region  in  Pales- 
tine possesses.  Why  in  the  world  should  anybody 
hew  out  a well  through  solid  rock — and  without 
blasting  powder — one  hundred  and  twenty-five  feet 

1 John  iv  140. 


Position  00.  Mop  7. 


192  TRAVELLING  IN  THE  HOLY  LAND 

deep  and  seven  and  one-half  feet  at  least  in  diame- 
ter? Evidently  there  lived  a man  here  who  needed 
an  abundant  supply  of  water,  and  who  found  the 
springs  and  streams  already  possessed  by  rivals — 
possibly  by  enemies.  Just  such  was  the  condition 
of  Jacob  in  this  very  vicinity.1  He  was  an  inter- 
loper, with  great  flocks  and  herds.  He  would  beg 
or  borrow  of  no  man,  and  undoubtedly  he  dug  this 
well  to  be  independent  of  all  his  neighbors ! How 
old  this  well  is ! It  had  been  dug  at  least  eighteen 
hundred  years  when  Christ  sat  there.  With  the 
rock-cut  tunnel  leading  to  the  Pool  of  Siloam,  and 
a few  old  stones  in  the  Temple  wall  of  Jerusalem,  it 
is  one  of  the  very,  very  few  works  of  man  wrought 
in  Bible  times  and  enduring  down  to  our  own. 

We  will  ascend  to  the  summit  of  Gerizim,  and  wit- 
ness a service  which  takes  us  back  to  the  times  of 
the  Exodus  from  Egypt,  nearly  thirteen  hundred 
years  before  Christ. 

Position  61.  The  Passover,  as  celebrated  by  the 
Samaritans  on  Mount  Gerizim 

We  are  now  upon  a little  plain,  about  ten  min- 
utes’ walk  below  Gerizim’s  summit.  This  is  the  spot 
where  for  unknown  centuries  the  Samaritans  have 
celebrated  the  Feast  of  the  Passover.  It  is  espe- 
cially noteworthy  as  observed  according  to  the  pre- 
cise ritual  given  in  the  book  of  Exodus  ;2  a form  no 
longer  followed  by  the  Jews.  Since  the  Jewish  Tem- 
ple was  destroyed  the  Jews  have  omitted  the  slay- 
ing of  the  lamb  and  the  sprinkling  of  its  blood.3 
But  on  this  mountain,  a week  before  the  Passover- 

1 Genesis  xxxiii:i8-2o.  * Exodus  xii 

2 Exodus  xii:  1-28. 


Positions  GO,  61.  Map  7. 


THE  PASSOVER  ON  MOUNT  CERIZIM 


193 


day,  the  Samaritan  families  repair  to  this  ground 
and  set  up  their  tents.  You  may  see  some  of  the 
tents  now  in  the  distance.  They  select  seven  lambs, 
which  are  slain  in  accordance  with  a prescribed 
formula.  Three  of  these  lambs  are  being  carried 
in  the  group  before  us ; over  one  of  them,  as  you 
see,  a priest  is  bending.  They  will  sprinkle  the 
blood  of  a lamb  over  the  top  and  on  each  side  of 
the  entrance  to  every  tent,  just  as  the  Israelites 
sprinkled  it  in  the  wilderness,  although  the  Jews  no 
more  observe  that  old  custom.  Then,  after  roasting 
the  lamb,  they  will  assemble  by  families  for  the 
sacrificial  feast.  How  all  this  brings  before  us  the 
Old  Testament  rite  of  the  Passover.  And  does  it 
not  remind  us  of  that  supper  on  Mount  Zion,  when 
our  Lord  gave  the  bread  and  the  cup  to  his  disci- 
ples, setting  aside  the  old  Passover,  and  instituting 
the  new  sacramental  service  of  the  Holy  Com- 
munion ? 1 

A mile  and  a quarter  to  the  northwest  of  Jacob’s 
well  we  find  Nablus,  the  ancient  Shechem.  To  a 
company  of  tired  travellers,  who  had  been  sitting  in 
the  saddle  ten  hours,  one  day  in  March,  riding  from 
Bethel,  twenty-two  miles  distant,  it  seemed  ten 
miles  from  the  well  to  the  town,  but  the  map  is 
more  trustworthy  than  a weary  pilgrim’s  bones. 
Let  us  go  to  the  point  indicated  on  Map  7 and 
look  at  this  ancient  city. 

Position  62.  Shechem,  an  early  center  of  Hebrew 
history,  looking  southwest  from  Mount  Ebal 

We  are  now  again  on  Mount  Ebal,  north  of  the 
city  Shechem,  on  one  of  the  lower  slopes.  Across 


1 Matthew  xxvi:26-29. 


Positions  61,  62.  Map  7. 


194  TRAVELLING  IN  THE  HOLY  LAND 

the  valley  lying  on  the  slope  of  Mount  Gerizim  we 
see  the  city;  and  back  of  it  the  mountain,  with  the 
highlands  of  southern  Samaria  beyond.  Can  you 
make  out  the  Samaritan  temple,  that  square  build- 
ing on  a plateau  just  below  the  summit  of  the  moun- 
tain? 

Next  to  Jerusalem,  this  is  the  largest  city  in  Pal- 
estine, containing,  it  is  said,  twenty  thousand  in- 
habitants; though  that  is  merely  an  estimate,  since 
the  Turks  take  no  census.  About  a thousand  are 
Christians,  Greek,  Latin  and  Protestant,  educated 
in  mission  schools.  There  are,  it  is  reported,  twen- 
ty-six soap  factories  in  the  town — but  all  their  out- 
put is  exported;  little  soap  is  used  in  Shechem. 
(There  are,  however,  public  baths,  which  are  used 
with  regularity  by  people  of  the  better  sort,  at  a 
cost  of  two  cents  or  thereabouts  for  each  bath.) 
Olive  oil  is  used  largely  in  the  soap-making,  and 
quantities  of  oil  are  shipped  in  leather  bottles  to 
Jaffa  and  Beirut.  Everything  is  carried  away  on 
the  backs  of  donkeys  or  camels  over  the  stony  roads 
between  here  and  the  market-ports. 

Now,  let  us  open  our  Bible,  and  see  how  Shechem 
enters  into  its  history.  When  Abraham  entered 
Canaan,  on  his  journey  from  Haram,  he  made  his 
first  halt  here,  at  “the  place  of  Sichem,”  1 which 
would  indicate  that  at  that  early  period  the  place 
had  not  yet  been  settled. 

But,  when  Jacob  came  here  from  Mesopotamia, 
with  his  caravan,  he  was  confronted  by  a Hivite 
city.  He  bought  his  camping  ground  on  the  east 
of  the  city,  but,  on  account  of  a treacherous  friend, 
soon  left  it,  and  left  also  his  newly  dug  well.2  Both 

1 Genesis  xii:6.  a Genesis  xxxiv:  1-3 1. 


Position  G2.  Map 


SHECHEM 


195 


before  and  after  the  war  of  conquest  Joshua  held 
near  this  city  solemn  services  of  consecration.  Let 
us  call  to  mind  more  fully  some  of  those  events. 
In  a natural  amphitheater  between  these  moun- 
tains, Jewish  tradition  states,  Joshua  assembled  the 
Israelites  on  a memorable  occasion  to  read  to  them 
the  law.1  Do  you  know  that  one  who  speaks  the 
Ten  Commandments  in  a clear  voice,  from  one  side 
of  this  valley  will  be  heard  distinctly  upon  the  other? 
Dramatic,  indeed,  is  the  ancient  story  which  pic- 
tures six  of  the  tribes  gathered  here  on  Mount 
Ebal,  and  six  more  on  Mount  Gerizim,  which  stands 
opposite,  with  their  wives  and  their  little  ones,  the 
ark  standing  in  the  midst ; and  Joshua’s  voice,  ris- 
ing in  the  air  with  the  words  of  each  law,  answered 
with  a loud  Amen  from  the  host ! That  repre- 
sented the  formal  consecration  of  this  land  to  Je- 
hovah, the  God  of  Israel ; and  for  that  reason  this 
service  was  believed  to  have  taken  place  here,  in 
the  very  center  of  the  country,  and  in  the  very 
beginning  of  the  conquest. 

After  Joshua’s  time,  during  the  period  of  the 
judges,  this  was  an  important  place,  and  the  “bram- 
ble king,”  Abimelech,  tried  to  set  up  his  throne  here, 
but  failed.2  Shechem  was  the  center,  too,  of  the 
ambitious  and  powerful  tribe  of  Ephraim,  and  to 
placate  that  tribe  Rehoboam,  the  son  of  Solomon, 
came  hither  to  be  crowned,  but  his  folly  only  added 
to  the  spirit  of  tribal  jealousy,  and  led  to  the  great 
division  between  Judah  and  the  Ten  Tribes.3  The 
empire  built  up  by  the  prowess  and  statesmanship 
of  David  was  rent  asunder,  and  in  its  place  stood 
two  rival  principalities. 

3 Kings  xiin-20. 


1 Joshua  viii  :30  3s,  xxivn-28. 
2 Judges  ixn-56. 


Position  62.  Map  7. 


I96  TRAVELLING  IN  THE  HOLY  LAND 

After  the  captivity  Jews  and  Samaritans  for  a 
generation  worshipped  together,  but  the  stern  re- 
forms of  Ezra  and  Nehemiah  cast  the  Samaritans 
out  of  the  Temple,  and  from  that  time  they  have 
maintained  their  own  worship  here,  though  with 
diminishing  numbers. 

For  Position  63,  main  tour,  see  page  107. 


* We  have  seen  Shechem  from  Mount  Ebal.  Let  us  now 
cross  the  valley  and  look  at  it  from  Mount  Gerizim.  Map 
7 shows,  by  the  number  62a,  where  we  are  to  stand,  and 
diverging,  green  lines  make  it  plain  how  our  next  outlook 
will  differ  from  the  last  one. 

Position  62a.  Shechem,  where  the  Hebrew  empire  was 
divided;  looking  east  past  Mount  Ebal 

We  are  standing  on  a path  that  winds  up  Gerizim,  and 
we  are  looking  at  the  city  from  the  southwest.  The  slope 
beyond  the  town  is  Ebal.  Those  olive-trees  are  on  the 
bank  of  a stream  which  helps  to  supply  water  to  the  plain 
west  of  the  city.  That  massive  old  tower  on  the  left  be- 
longs to  a mosque.  It  was  once  a Christian  church,  and 
some  parts  of  it  quite  resemble,  as  you  may  perceive,  the 
Holy  Sepulchre  church  at  Jerusalem.  Its  oldest  portion 
is  more  than  twelve  hundred  years  old.  Do  you  notice 
beyond  it  another  mosque  which  looks  like  a church,  ex- 
cept for  its  octagonal  minaret?  That  also  was  once  a 
Crusaders’  church.  The  rule  is  now  that  no  Christian 
church  may  be  erected  within  a hundred  feet  of  an  es- 
tablished mosque.  It  is  seldom  any  individual  Christian 
is  allowed  to  own  houses  or  lands  here.  The  building 
with  two  very  large  arched  windows  in  one  corner,  at 
the  right  of  the  white  minaret,  is  a factory  for  making 
soap;  the  large  building  beyond  that  factory  and  a little 
farther  to  the  right  is  the  private  house  of  a rich  citizen; 
it  looks  bare  and  unattractive  from  the  outside,  but  within 
the  walls  there  is  a beautiful  garden  and  courtyard,  around 
which  the  living  rooms  are  arranged.  In  such  a house 
there  would  be  found  nowadays  many  pieces  of  European 
furniture.  The  Samaritan  synagogue  is  one  of  the  ordi- 

* For  Supplementary  Tour  only. 


Positions  62,  62a.  Map  7. 


SHECHEM 


197 


nary-looking  buildings  in  this  southwestern  quarter,  but 
there  is  nothing  in  its  appearance  to  distinguish  it.  There 
are  less  than  two  hundred  Samaritans  here,  all  that 
are  left  of  the  once-powerful  people  who  for  centuries  held 
this  central  region  of  Palestine  against  the  Jews. 

The  main  reason  for  their  decline  was  that  the  little 
Jewish  colony  was  constantly  receiving  increase  from  Jews 
living  abroad  until  it  greatly  outnumbered  the  Samari- 
tans. Also,  after  the  Christian  era,  many  Samaritans 
embraced  the  gospel,  and  by  degrees  lost  their  racial 
identity.  Fifty  families  in  this  city  alone  hold  fast  to  the 
worship  of  their  fathers. 


In  the  city  of  Shechem  we  will  make  our  way 
through  narrow  and  crooked  streets  to  the  syna- 
gogue where  the  Samaritans  still  worship ; and  will 
look  upon  their  high  priest  and  one  of  his  treasures. 

Position  63.  Samaritan  High  Priest,  and  Penta- 
teuch roll — Shechem 

We  are  looking  on  the  face  of  the  chief  repre- 
sentative of  a religious  sect,  one  of  the  oldest  and 
certainly  the  smallest  in  the  world.  This  man  and 
the  small  company  associated  with  him — less  than 
two  hundred  in  all — are  the  sole  descendants  of  that 
remarkable  sect.  They  claim  that  they  are  the 
lineal  descendants  of  the  Israelites  of  old,  from  a 
remnant  that  was  left  when  the  tribes  were  carried 
into  captivity  by  the  Assyrians  in  722  B.  C.,  and 
there  are  many  reasons  for  accepting  this  claim. 
There  is  no  doubt  but  that  they  are  the  representa- 
tives of  the  Samaritans  of  the  time  of  Christ,  for 
whom  the  Jews  had  such  a deadly  hatred.  Their 
physiognomy  and  characteristics  certainly  bear  a 
striking  resemblance  to  those  of  the  old  Jewish 
race,  far  more  so  than  do  those  of  the  modern  Jew. 
We  should  remember  that  Gerizim  is  the  oldest 

Positions  62a,  63.  Map  7. 


198  TRAVELLING  IN  THE  HOLY  LAND 

sanctuary  in  Palestine,  that  through  all  the  stormy 
revolutions  of  the  past  it  has  retained  its  sanctity  to 
the  end.  Probably  there  is  no  locality  in  which  the 
same  worship  has  been  sustained  with  so  little  in- 
terruption for  such  a period  of  time — from  Abraham 
to  the  present  day!  This  priest  himself,  while  he 
disagrees  with  the  orthodox  Jews  and  disbelieves 
the  message  of  Christianity,  is  personally  a man 
with  a kindly  heart  and  a tolerant  temper.  Besides 
officiating  in  the  synagogue  he  teaches  the  children 
of  his  people,  bringing  them  up  in  the  ancient  faith. 
His  robes  are  of  black  and  white  silk,  his  head- 
dress of  red.  Pie  speaks  Hebrew  and  knows  a very 
little  English.  Some  years  ago  he  is  said  to  have 
declared  that  he  would  wait  just  thirty-eight  years 
longer  for  the  true  Messiah — if  then  the  Promised 
One  had  not  come  he  would  give  it  up  and  accept 
Jesus  as  indeed  the  Christ. 

Strange  as  it  may  seem,  the  old  synagogue 
worship  is  still  carried  on  here,  this  High  Priest 
chanting  the  services  in  a broken  monotone,  and 
swaying  himself  to  and  fro.  Here,  too,  is  kept  with 
jealous  care  this  ancient  copy  of  the  Pentateuch 
which  is  before  us— one  of  the  very  oldest  copies 
in  existence. 

The  Samaritan  tradition  is  that  it  was  written  by 
the  hand  of  Abishua,  the  great-grandson  of  Aaron. 
You  know  that  the  Samaritans  accept  only  the  five 
books  of  Moses  as  the  true  Bible,  rejecting  all  the 
rest  of  the  Old  Testament.  Ordinarily  the  rolls 
are  kept  in  a silver  case,  wrapped  carefully  in  pro- 
tecting cloths.  We  could  not  see  this  precious 
manuscript  except  in  the  presence  of  the  High 
Priest.  As  it  is  raised  in  the  service  the  people 


Position  63.  Map  7. 


SHECHEM 


199 


prostrate  themselves  and  throw  oblations  toward 
Gerizim.  The  Samaritan  characters  which  we  can 
see  on  this  manuscript  roll  are  analogous  to  the 
earliest  Jewish  writings,  earlier  than  the  time  of 
Ezra,  when  the  square  alphabet  was  adopted.  Al- 
though this  roll  differs  in  some  respects  from  the 
regular  Jewish  manuscript,  still  there  are  no  varia- 
tions of  importance.  The  old  manuscript  is  written 
on  parchment  and  the  rods  and  knobs  are  of  silver. 

Moving  northwest,  six  miles  from  Nablus,  or  She- 
chem,  we  find  Samaria,  now  called  Sebastiyeh,  a 
corruption  of  its  name  Sebaste  in  the  Herodian 
epoch.  Note  on  the  general  map  of  Palestine  the 
route  we  take,  and  observe  on  the  special  map  of 
Samaria  (Map  8),  that  we  pause  first  at  some 
distance  from  this  old  royal  city. 

Position  64.  Samaria,  once  proud  and  beautiful 
center  of  the  northern  kingdom,  seen  from  the 
south 

We  take  our  first  view  of  Samaria  as  it  appears 
framed  by  an  ancient  arch  on  a hill  opposite  to  the 
city.  This  woman  is  probably  a Christian,  as  she 
wears  no  veil ; and  she  rides,  as  most  women  of  the 
better  class  do  in  Palestine,  upon  a donkey.  When 
Mary  of  Nazareth  went  to  visit  her  cousin,  Eliza- 
beth, on  her  long  journey  from  Galilee  to  the  hill 
country  of  Judea,1  she  probably  rode  just  such  an 
animal  as  this,  and  she  might  have  paused  at  this 
very  place,  for  it  is  on  the  great  northern  road,  trav- 
eled through  all  the  ages.  Yet  there  is  reason  to 
suppose  that  she  would  have  taken  the  Roman  road 

1 Luke  i:39,  40. 


Positions  63,  64.  Maps  7,  8* 


200  TRAVELLING  IN  THE  HOLY  LAND 

down  the  Jordan  valley,  as  thereby  she  could  avoid 
passing  through  Samaria,  an  inhospitable  land  to 
the  Jews.1 

Look  northward  across  the  valley  dotted  with 
olive-trees,  and  see  the  once  palatial  city  of  Sa- 
maria, as  it  is  to-day — less  than  a hundred  low 
stone  houses  on  the  gentle  slope  of  an  isolated  hill. 

You  notice  in  the  edge  of  the  town  a square  build- 
ing with  a minaret  rising  above  it.  That  is  the 
church  of  John  the  Baptist,  built  by  Crusaders  in 
the  twelfth  century,  and  now  turned  into  a mosque, 
though  partly  in  ruin.  There  is  an  old  tradition 
that  John  the  Baptist  was  buried  there  after  his 
martyrdom  by  Herod  Antipas.2  What  a magnifi- 
cent situation  the  town  possesses ! It  stands  out 
prominently  in  every  direction,  and  from  its  crown 
there  is  a splendid  view,  turn  whichever  way  you 
please.  King  Omri,  the  father  of  Ahab,  chose 
wisely  when  he  bought  the  hill  from  Shemer,  and 
made  it  the  capital  of  his  kingdom,  the  Ten  Tribes.3 
What  memories  of  Ahab  and  Jezebel,4  of  Elijah  and 
Elisha,5  gather  around  it ! How  many  sieges  it 
sustained  during  its  two  centuries  of  rule  over 
Israel.  You  remember  how  strangely  it  was  de- 
livered from  one  blockade,  in  the  days  of  Elisha  the 
prophet,  when  its  besiegers  were  seized  with  sud- 
den panic  and  fled  down  a valley  on  the  right  that 
leads  to  the  Jordan.6  But  it  was  taken  at  last  in 
722  B.  C.,  by  the  Assyrians  under  Sargon,  when  the 
kingdom  of  the  Ten  Tribes  was  finally  blotted  from 
the  map,  and  its  people  were  carried  into  captivity 

1 John  ir:9;  Luke  ix:si-55-  4 I Kings  xvi:3o,  3*-  TT  „ 

2 Mark  vr.14-29.  BI  Kings  xxi : 1 7»  18;  II  Kings  ¥1:19,  20. 

*1  Kings  xvi:23,  24.  * II  Kings  Yi.24;  vii:i5- 


Position  64.  Map  8. 


SAMARIA 


201 


near  the  Caspian  Sea.1  We  must  carefully  distin- 
guish, by  the  way,  between  the  captivity  of  Israel 
in  722  B.  C.,  and  that  of  Judah,  136  years  later.2 
The  Israelites  were  never  brought  back,  and  their 
state  never  arose  again ; the  Jews  were  restored 
after  fifty  years,  and  their  land  enjoyed  again  peace 
and  prosperity.3 

For  Position  65,  main  tour,  see  page  205. 


* We  have  looked  at  the  hill  of  Samaria  from  a dis- 
tance; let  us  now  stand  on  the  roof  of  that  old  church 
of  John  the  Baptist,  and,  facing  westward,  view  the  mod- 
ern village  near  at  hand.  The  map  of  Samaria  (Map  8) 
shows  the  relation  between  our  two  positions,  enabling  us 
to  keep  our  bearings  quite  definitely. 


Position  64a.  Ancient  royal  city  of  Samaria,  where 
Philip  preached  Christ 

We  are  now  facing  west.  The  church  from  the  roof  of 
which  we  are  looking  down  is  a ruin.  Only  the  rear  has 
been  roofed  over  and  made  into  a mosque.  At  our  feet 
we  can  see  the  walls  and  buttresses  of  the  building,  over- 
grown with  grass  and  weeds.  Just  below  us,  too,  we  can 
see  a cellar,  with  stairs  leading  down  to  its  interior.  That 
is  the  ancient  pool  of  Samaria,  in  former  times  its  princi- 
pal water  supply.  Do  you  remember  a warning  prophecy 
of  Elijah  to  King  Ahab,  that  the  dogs  should  lick  up  his 
blood?4  That  prophecy  was  fulfilled  at  this  place,  when 
they  washed  the  blood  from  the  slain  king’s  chariot  in  the 
pool.5  What  a commentary  on  human  greatness  is  this 
collection  of  mud  hovels,  where  once  arose  the  ivory  pal- 
ace of  Ahab  the  King!®  Up  yonder  street,  once  lined  with 
stately  buildings,  the  king  of  Israel  went  riding  in  his 
chariot,  with  his  Tyrian  queen  by  his  side.T  Do  you  see 
that  skin-clad,  long-haired,  weird-looking  Elijah  from  the 
wilderness,  stalking  unannounced  into  the  presence  of 


1 II  Kings  xyii:i-6.  4 Kings  xxi:ip-ig. 

2 II  Kings  xxv:i-ii.  6 I Kings  xxii:37,  38. 

•Ezra  i : 1-3.  8 I Kings  xxii:39. 

* For  Supplementary  Tour  only.  7 I Kings  xvi:3o,  31;  xxi:25. 


Ponitlona  64,  64a.  Map  8. 


202 


TRAVELLING  IN  THE  HOLY  LAND 


Ahab  with  his  prophetic  message?1  In  some  house  on 
yonder  hillside  dwelt  Elisha,  Elijah’s  gentler  successor/ 
Who  is  it  that  comes  riding  in  his  chariot  so  furiously  up 
the  hill?3  It  is  Jehu,  the  revolutionist,  and  he  is  eager 
for  the  blood  of  Ahab’s  seventy  sons!4  Beside  those  huts 
you  will  often  find  marble  columns  standing  in  the  walls, 
memories  of  Samaria’s  departed  splendor.  Perhaps  you 
can  see  one  even  now  at  the  corner  of  a house  there  on 
the  left.  That  upper  plateau  yonder  was  the  site  of  the 
great  temple  of  Baal,  in  Samaria,  supported  in  state  by 
Queen  Jezebel.5  Do  you  recall  that  scene  of  treachery 
and  massacre  on  those  heights  after  Jehu  took  the 
throne?  8 

Samaria  has  its  New  Testament  as  well  as  its  Old  Tes- 
tament memories.  It  has  heard  its  apostles,  as  well  as  its 
prophets,  has  witnessed  its  triumphs  of  grace,  as  well  as 
of  wrath.  On  this  very  hillside  preached  Philip  the  Evan- 
gelist, after  he  was  driven  out  of  Jerusalem.7  The  first 
church  of  Christ  outside  of  Judea  was  founded  here,  and 
hither  came  Peter  and  John  to  bestow  upon  its  members 
the  gift  of  the  Holy  Spirit.*  Thus  Samaria  that  repre- 
sented the  old  sore  of  schism  between  Judah  and  Israel, 
represented  also  its  healing  in  Christ,  when  Samaritan 
and  Jew  became  one,  clasping  the  cross. 

* You  notice  that  the  road  leading  up  the  hill  of  Samaria 
has  three  branches.  We  will  take  the  left,  and  will  ascend 
to  the  summit  of  the  hill,  where  archaeologists  have  un- 
covered what  was  once  a magnificent  temple.  Map  8 
shows,  at  64b,  just  where  to  stand  to  get  the  best  idea  of 
the  impressive  stairway,  which  leads  up  a southern  slope 
to  the  temple  foundations. 


Position  64b.  Stately  approach  to  Herod’s  temple,  Sa 
maria 


This  stone  stairway  leads  up  the  hill  to  where  once 
stood  a magnificent  temple,  built  by  Herod  the  Great, 
twenty  years  before  the  birth  of  Christ.  Just  as  Solomon, 
the  great  king  of  the  early  Israelite  empire,  built  a temple 
to  Jehovah  on  Mount  Moriah,®  and  then  built  a temple  to 


*1  Kings  xviin. 

2 II  Kings  VK24-32. 

3 II  Kings  ix:  14-20. 

4 II  Kings  x:  1-1 1. 

5 I Kings  xviiirig. 


6 II  Kings  x: 20-27. 

7 Acts  viii:3-8. 

8 Acts  viii : 1 4,  15. 

8 II  Chronicles  iii:i. 

* For  Supplementary  Tour  only. 


Positions  64a,  64b.  Map  8. 


SAMARIA 


203 


idols  on  the  southern  summit  of  the  Mount  of  Olives,1 
so  Herod,  a thousand  years  later,  like  Solomon  in  the  ex- 
tent of  his  empire  and  the  number  of  his  new  buildings, 
emulated  Solomon  in  rebuilding  the  Temple  of  Jehovah  in 
Jerusalem,  and  in  building  also  this  temple  for  the  wor- 
ship of  the  Roman  emperor.  The  adoration  of  the  em- 
peror was  already  a regular  part  of  the  system  of  wor- 
ship in  every  city  of  the  Roman  world,  except  Jerusalem, 
and  Herod  simply  followed  the  custom  of  the  time. 

Archaeologists  who  directed  the  detailed  work  of  exca- 
vation here  found  near  the  foot  of  these  very  stairs  the 
marble  statue  of  one  of  the  old  Roman  emperors,  lying 
where  it  fell,  or  was  thrown  long  ago.  Paul,  in  one  of 
his  letters,  alludes  in  veiled  but  unmistakable  phraseology 
to  the  adoration  of  an  earthly  monarch  in  place  of  God.2 

You  can  see  that  we  are  on  the  summit  of  the  hill 
where  King  Omri,  in  the  ninth  century,  B.  C.,  had  orig- 
inally built  his  royal  city.  He  chose  wisely  the  site  for 
his  capital,  a hill  commanding  a noble  view  in  every 
direction,  and  readily  fortified  against  invaders.  Of 
course,  the-  hills  around  would  render  it  open  to  assault 
according  to  modern  methods  of  warfare,  but  in  ancient 
times  its  elevation  and  the  steepness  of  the  ascent  made 
attack  exceedingly  difficult.  Samaria  was  taken  by  ene- 
mies few  times  in  its  history,  and  then  only  after  long 
sieges.8  We  can  see  how  the  ground  is  cultivated  far  up 
the  slopes.  This  is  characteristic  of  Samaria  as  a section. 
The  soil  is  rich,  and  streams  and  springs  are  abundant. 
Central  Palestine  has  ever  been  a prosperous  land.  After 
the  fall  of  the  kingdom  of  the  Ten  Tribes,  Samaria  fell 
into  decay,  and  Shechem  came  into  prominence  as  the 
head  of  the  Samaritan  worship.  But  a new  period  of 
glory  arose  when,  about  40  B.  C.,  Herod  the  Great  became 
king  of  all  Palestine  and  Edom.  He  made  Samaria  here 
one  of  his  capital  cities,  rebuilt  it,  and  made  it  beautiful. 
As  he  owed  his  power  to  Augustus  Caesar,  the  first  em- 
peror, he  wished  to  cultivate  the  imperial  friendship  in 
every  possible  way.  He  renamed  this  city  Sebaste  (the 
Greek  word  for  Augustus)  and  on  this  height  he  built  the 
imperial  temple.  The  custom  of  worshiping  the  em- 
peror was,  before  many  generations  had  passed,  regarded 
as  an  essential  token  of  loyalty.  The  principal  cause  of 
the  later  imperial  persecutions  against  the  Christians, 

*1  Kings  xi :y.  3 II  Kings  xviirs,  6. 

2 II  Thessalonians  iin-4. 

Position  04b.  31np  8. 


204 


TRAVELLING  IN  THE  HOLY  LAND 


from  90  to  300  A.  D.,  was  that  they  refused  to  offer  the 
customary  incense  and  libations  of  wine  before  the  mon- 
arch’s statues.  It  was  claimed  that,  in  their  adoration  of 
“one  Jesus,”  they  were  setting  him  above  the  head  of  the 
State,  and  were  therefore  traitors.1 

As  we  look  upon  these  foundations  of  the  temple  of 
Augustus,  we  realize  how  close  was  the  connection  be- 
tween such  temples  and  the  fearful  sufferings  of  the  Chris- 
tians during  two  hundred  later  years.  That  conflict  be- 
tween the  Church  and  the  State  arose  chiefly  after  St. 
Paul’s  age,  yet  he  clearly  foresaw  its  approach,  and  warned 
his  churches  against  it.* 

We  are  standing  at  the  southwestern  end  of  the  temple; 
the  front  of  every  such  building  was  toward  its  altar,  and 
the  altar  stood  on  the  east.  So  it  is  now  with  every  Chris- 
tian cathedral;  the  entrance  may  be  on  the  west,  but  the 
altar  is  at  the  eastern  end.  The  altar  outside  the  Temple 
of  Jehovah  at  Jerusalem  was  a large  square  construction 
of  unhewn  stone — no  tool  having  been  used  upon  it — hol- 
low within,  and  covered  at  the  top  with  a grating,  through 
which  the  ashes  of  the  sacrifices  fell.  It  had  to  be  large 
enough  to  contain  the  carcass  of  an  ox,  presented  as  a 
burnt  offering.  But  in  most  of  the  heathen  temples  like 
this  one  the  altar  was  only  a small  pedestal,  sometimes 
square,  sometimes  triangular  in  form,  beautifully  carved, 
and  having  on  the  top  a hollow  place  in  which  the  offering 
of  incense  and  wine  was  deposited.  Try  to  imagine  the 
splendor  of  this  temple,  when  it  stood  with  marble  col- 
umns around  its  four  sides,  white  and  glistening  in  the 
clear  air  of  the  hillsl 


On  the  summit  of  the  city  hill  stood  Samaria’s 
grandest  buildings,  that  is,  her  chief  temple  and 
the  palace  of  her  ruler.  The  excavations  made  in 
1908-9,  which  brought  to  light  the  temple  founda- 
tions, disclosed  also  the  outlines  and  a fragment  of 
the  wall  of  a very  ancient  structure  which  is  be- 
lieved to  be  the  palace  of  Ahab — perhaps  the  very 
one  whose  extravagant  luxury  made  it  in  its  time 
a byword  for  selfish  degeneracy.  On  a terrace  a 

1 Acts  xvii:6-8.  * II  Thess.  ii : 1 -4 ; Acts  xx:ag. 


Portions  64b,  65.  Map  8. 


SAMARIA 


205 


little  below  the  level  of  the  summit  the  investigat- 
ing archaeologists  cleared  away  accumulated  soil 
and  debris  from  the  remains  of  another  building, 
not  so  old  as  Ahab’s  day,  but  one  of  Herod’s  con- 
tributions to  the  splendor  of  the  city.  Map  8 
marks  with  the  number  65  a spot  where  we  will 
stand  to  see  it,  facing  a little  east  of  north. 

Position  65.  Samaria’s  magnificent  basilica  (court- 
house) with  apse  at  farther  end,  seen  from 
southwest 

For  centuries  a few  of  these  massive  pillars  had 
stood  upright  in  ground  near  a threshing  floor  used 
by  people  of  the  modern  village  of  Sebastiyeh.  No- 
body knew  of  what  building  they  had  been  a part, 
but  it  was  assumed  that  they  belonged  to  a temple 
of  some  sort,  perhaps  secondary  in  importance  to 
the  one  on  the  hilltop.  In  the  course  of  the  work 
of  excavation  a detailed  study  of  the  ground  and  of 
the  building  stones  satisfied  the  scholars  in  charge 
that  this  was  not  a temple  after  all,  but  a magnifi- 
cent basilica,  or  court-house,  for  the  uial  of  law 
cases.  The  large  open  space  before  us,  wnere  we 
see  the  paving  stones,  was  the  chief  place  of  assem- 
bly ; a colonnade  surrounded  it,  and  the  colonnade 
itself  had  a mosaic  floor.  That  semi-circular  space 
at  the  farther  (north)  end  suggests  the  curve  of  the 
apse  at  the  altar  end  of  many  old  Christian 
churches.  Well  it  may,  for  churches  in  the  early 
times  of  Christian  prosperity  were  frankly  modeled 
on  the  Roman  basilicas,  or  court-houses,  with  which 
all  town-bred  people  were  familiar.  There  seems 
to  be  now  no  doubt  that  this  court-house  before  us 
was  one  of  the  structures  of  Herod’s  time.  It  ad- 


Po.sltion  65.  Map  8. 


206 


TRAVELLING  IN  THE  HOLY  LAND 


joined  the  forum,  or  public  market-place,  connect- 
ing with  the  forum  by  means  of  a wide  doorway 
on  its  eastern  side. 

For  Position  66,  main  tour,  see  pace  207. 


* On  the  hillside,  at  only  a few  minutes’  walking  dis- 
tance from  the  court-house,  several  more  stone  pillars, 
ancient  and  weather-worn,  stand  in  plain  sight  where  they 
have  stood  nineteen  centuries.  Map  8 shows  where 
they  are.  We  will  take  our  next  position  at  the  spot 
marked  65a,  beside  a path  which  villagers  and  travellers 
often  follow. 

Position  65a.  Herod’s  street  of  columns — the  remains 
of  magnificent  Samaria 

We  are  now  on  the  side  of  the  hill  and  (as  the  map 
shows)  are  facing  east.  That  man  in  the  road  yonder 
has  come  up  from  the  old  town,  which  we  saw  from  Posi- 
tion 64a.  Between  the  columns  on  our  left  we  catch  a 
glimpse  of  the  height  which  we  saw  before  from  the  other 
side;  there  are  the  same  clumps  of  trees. 

Look  at  that  long  row  of  columns.  In  ancient  times 
that  formed  one  side  of  a magnificent  road,  and  there  was 
another  line  of  columns  to  match  it  on  the  other  side  of 
the  highway.  Can  you  imagine  that  road  as  it  was  two 
thousand  years  ago,  with  that  double  row  of  pillars  wind- 
ing around  the  hill,  instead  of  those  piles  of  stone  on 
either  side?  What  views  of  the  valley  and  the  encircling 
hills  were  framed  between  those  columns!  Like  a basilica 
that  we  have  just  seen,  this  colonnade  was  built  by  Herod 
the  Great,  who  was  reigning  when  Jesus  was  born,  as 
was  also  the  Emperor  Augustus!  So  here  in  the  heart  of 
the  land  we  find  a memorial  of  the  king  who  was  ruling 
over  Palestine,  and  the  emperor  who  was  master  of  the 
Roman  empire  at  the  very  time  when  the  Prince  was 
born,  who  was  destined  to  become  the  King  of  Kings,  and 
ruler  of  a vaster  world  than  either  Herod  or  Augustus 
could  imagine.1 


We  follow  a long-used  path  through  the  moun- 
tains, and  twelve  miles  north  of  Samaria  reach  the 
locality  of  our  next  outlook.  It  is  set  down  on  the 

* For  Supplementary  Tour  only.  1 Luke  ii : 1 -7 ; Matt.  ii:i. 


Positions  63,  63a,  66.  Maps  8,  11. 


PLAIN  OF  DOTHAN 


207 


general  map  of  Palestine  (Map  n),  and  the  spot 
where  we  are  to  stand  is  marked  66.  We  are  to 
look  southwest. 

Position  66.  Fertile  plain  of  Dothan,  southwest 
from  hill  where  the  town  stood  in  Elisha’s  day 

Those  hills  which  we  see  in  the  distance  are  the 
mountains  of  Samaria.  These  trees  dotting  the 
plain  are  the  olive,  whose  fruit  is  the  great  staple 
of  this  land.  Here  and  there  we  see  spaces  of  farm 
land  and  pasturage.  You  notice  that  some  of  the 
higher  flanks  of  the  hills  are  bare  and  rocky,  with 
scarcely  a vestige  of  soil.  If  this  land  possessed 
the  treasure  of  a wise,  patriotic,  far-seeing  rule,  we 
should  soon  see  here  and  everywhere  the  mountain- 
sides terraced,  the  earth  kept  in  place  and  no  longer 
washed  away  by  the  spring  rains,  and  the  area  of 
tillage  constantly  climbing  higher  up  those  hills. 

But  let  us  turn  back  in  our  vision  to  a time  sev- 
enteen hundred  years  before  Christ  appeared.  Then 
these  olive  orchards  were  unplanted,  and  on  the 
plain  were  doubtless  areas  of  pasturage  and  spots 
of  sandy  wastes.  Inhabitants  in  those  times  were 
few,  but  the  great  caravan  route  from  Damascus  to 
Egypt  crossed  this  plain  then,  just  as  it  does  to-day. 
The  Bible  student  in  fancy  sees  yonder  a group  of 
shepherds  pasturing  their  flocks,  the  sheep  and  the 
goats  scattered  in  little  groups  over  the  rolling 
meadows.  Over  these  hills  walks  a boy  alone, 
fearless  of  danger,  though  he  has  walked,  staff  in 
hand,  all  the  way  from  Hebron,  far  in  the  south, 
more  than  seventy  miles.  Never  fear,  for  that  boy 
is  one  of  those  who  can  take  care  of  himself,  and 
perhaps  one  day  he  may  be  taking  care  of  an  em- 


Positiou  «6.  Map  11. 


208 


TRAVELLING  IN  THE  HOLY  LAND 


pire.  He  wears  a long-sleeved  robe,  which  shows 
that  he  is  the  favorite  in  his  father's  house.  He  has 
sought  for  those  shepherds  far  and  near,  and  now 
they  are  in  sight.  Yes,  that  youth  is  Joseph,  just 
finding  his  brothers  here  on  the  plain  of  Dothan.* 1 
Somewhere  in  the  field  of  our  vision  at  this  mo- 
ment, hidden  perhaps  by  these  olive-trees,  that  meet- 
ing— big  with  fate — took  place. 

Well,  we  drop  down  the  stream  of  time  for  al- 
most a thousand  years,  and  look  at  Dothan  again. 
A little  town  has  grown  up  since  Joseph  made  his 
visit  here,  and  in  it  for  a time  is  dwelling  a mighty 
prophet;  one  who  has  healed  a leper,2  and  brought 
a dead  child  back  alive  to  his  mother’s  arms,3  and 
saved  the  land  more  than  once  from  foreign  foes.4 
Do  you  remember  that  time  when  Elisha’s  servant 
looked  forth  and  saw  the  Syrian  host  surrounding 
the  city?5  That  array  was  drawn  up  right  here 
on  this  plain ; it  was  the  mountains  yonder  in  the 
distance  that  he  saw  alive  with  an  angelic  host  of 
defenders. 

For  Position  G7,  main  tour,  see  page  209. 


* Of  course,  an  event  like  the  selling  of  Joseph  would 
surely  have  its  traditional  exact  spot.  There  are  many 
pits  and  dry  cisterns  on  the  hillside  and  the  plain,  in 
any  one  of  which  Joseph  might  have  been  thrown  by  his 
brothers.  But,  without  committing  ourselves  to  an  ac- 
ceptance of  the  place,  let  us  look  at  the  one  which  is  popu- 
larly supposed  to  be  authentic. 

Position  66a.  “Joseph’s  Well,”  Dothan 

One  obstacle  to  belief  in  this  locality  is  the  fact  that 
this  well  contains  water,  while  we  are  expressly  told 
that  the  pit  in  which  Joseph  was  placed  was  dry!  How- 

1 Genesis  xxxvii:i2-i7.  4 II  Kings  iii:4*25. 

2 II  Kings  v:i-i4.  B II  Kings  vi:8-i7. 

•II  Kings  iv:i7*37.  * For  Supplementary  Tour  only. 

l’oultloiiM  00,  00a.  Map  11. 


Joseph’s  well,  dothan 


209 


ever,  Genesis  xxxv ii.24  implies  that  it  was  a well  which 
did  not  flow  during  the  dry  season.  This  stands  close  to 
the  main  caravan  road  between  Damascus  and  Egypt. 
These  camels  resting  here  may  have  brought  spicery  and 
balm  and  myrrh  from  Gilead,  on  their  way  to  Egypt,  and 
the  men  certainly  look  like  Ishmaelites,  or  Bedouin 
Arabs.1  Do  you  notice  that  there  is  a trough  of  stone 
around  the  well,  which  they  have  filled  with  water  for  the 
camels;  just  as  Rebekah,  in  a still  older  Bible  story,  pro- 
vided drink  for  the  thirsty  animals  of  her  uncle’s  servant.* 

While  we  do  not  locate  the  selling  of  Joseph  by  this 
identical  well,  we  are  sure  that  it  was  not  far  from  this 
place.  And  that  event,  personal  as  it  may  seem,  was 
an  important  link  in  a mighty  chain.  The  time  had  come 
for  the  clan  of  the  children  of  Israel  to  leave  this  coun- 
try. They  were  in  danger  of  settling  down  among  the 
people  of  the  land,  marrying  and  being  given  in  marriage 
to  them.  If  the  mingling  that  began  with  Esau3  had  gone 
on,  Israel  would  have  lost  its  religion  with  its  identity, 
and  the  Bible  story  would  have  been  unwritten.  But 
Joseph  went  down  to  Egypt,  his  ability  and  integrity 
raised  him  from  a slave’s  to  a prince’s  position,  and  en- 
abled him  to  bring  about  the  sojourn  in  Egypt,  which 
kept  the  Israelites  apart,  gave  them  rapid  increase, 
brought  them  under  the  influence  of  the  highest  civiliza- 
tion of  the  world,  and  thus  helped  to  prepare  them  for 
their  glorious  destiny.4 

Just  north  of  Dothan  we  find  the  Carmel  range 
of  mountains,  crossing  the  land  from  northwest  to 
southeast.  We  follow  westward  along  the  foot  of 
the  range,  without  crossing  it,  and,  on  the  shore  of 
the  Mediterranean  Sea,  we  find  Caesarea.  Map  11 
marks  there  our  next  position,  number  67. 

Position  67.  Caesarea,  where  Paul  was  tried  before 
Felix,  Festus  and  Agrippa 

There  is  little  in  sight  to  suggest  that  upon  this 
shore,  now  carpeted  with  grass,  once  stood  a great 
city,  with  its  “domed  and  daring  palace,”  with  its 

1 Genesis  xxxvii:25.  8 Genesis  xxvi:34,  35,  and  xxviii:6-9. 

a Genesis  xxiv:  19-20.  4 Exodus  in-7. 


PoNiUon*  66a,  67.  Map  11* 


210  TRAVELLING  IN  THE  HOLY  LAND 

colonnades,  causeways,  aqueducts,  as  the  poet 
sings.1  That  mound  before  us  shows  all  that  is  left  of 
a great  theater  that  would  seat  twenty  thousand 
spectators.  It  faced  the  sea,  and  on  each  of  the 
two  corners  by  the  sea  stood  a marble  tower.  Like 
all  the  ancient  theaters,  it  was  without  a roof.  That 
tongue  of  land  running  out  into  the  sea  is  all  that 
remains  of  a great  breakwater,  making  the  harbor 
safe  from  northern  gales.  A small  village  among 
ancient  ruins  is  all  that  remains  of  old  Caesarea. 

This  place  is  not  mentioned  in  the  Old  Testa- 
ment, unless  Dor,  named  in  Joshua,  stood  near  its 
site,  which  is  uncertain.2  In  the  Maccabean  period, 
between  Old  and  New  Testament  times,  a castle 
stood  at  this  place  which  was  called  Strato’s  Tower. 
Herod  the  Great  founded  the  city,  built  it  magnifi- 
cently, and  named  it  after  the  emperor,  Caesarea. 
But  to  distinguish  it  from  another  Caesarea,  at  the 
foot  of  Mount  Hermon,  founded  afterward  by  Her- 
od’s son  Philip,  one  was  called  Caesarea-Stratonis 
(Strato’s  Caesarea),  and  the  other  Caesarea-Phil- 
ippi  (Philip’s  Caesarea).  It  became,  under  the 
Roman  rule,  the  political  capital  of  Palestine,  Jeru- 
salem remaining  the  religious  center. 

Here  lived  all  the  procurators  or  governors — 
Pontius  Pilate  among  them  had  his  residence  here, 
and  went  up  to  Jerusalem  as  a precaution  against 
disorder  during  the  Passover  season. 

Let  us  picture  the  city  of  Caesarea,  as  it  stood  in 
all  its  splendor  through  the  apostolic  age,  and  note 
some  of  the  men  whose  names  are  associated  with 
it.  We  see  Philip  the  evangelist,  after  his  meeting 


1 Robert  Browning:  Love  Among  the  Ruins. 

z Joshua  xi '.2;  Judges  1:27. 


f'o.sit ion  G7.  Mu  1*  8. 


CAESAREA 


21 1 


on  the  desert  pathway  with  the  Ethiopian  treas- 
urer, coming  up  this  shore  from  the  south,  and  mak- 
ing the  town  his  home,  with  his  four  maiden 
daughters,  gifted  with  prophetic  inspiration.1  Some- 
where on  this  desolate  plain  stood  the  modest 
home  where  Philip  entertained  for  some  time  a 
certain  Paul  of  Tarsus,  the  very  Saul  who  had  been 
active  in  that  persecution  which  long  years  before 
drove  Philip  out  of  Jerusalem.2  Hither  came  a 
group  of  disciples  from  Jerusalem,  to  urge  Paul  not 
to  go  to  that  city,  where  bonds  and  imprisonment 
were  awaiting  him.3  And  to  this  place,  not  many 
weeks  afterward,  came  again  that  same  Paul,  wear- 
ing a chain,4  to  spend  two  weary  years  in  prison, 
tried  by  Felix,  tried  again  by  Festus,  over  and  over 
declared  to  be  innocent,  yet  going  from  the  tribunal 
back  to  his  prison.5  We  see  him  standing  before 
the  judgment-seat,  where  sit  Festus  and  King 
Agrippa,  with  Berenice,  his  sister;  we  look  at  his 
outstretched  arm,  still  carrying  a chain;6  we  listen 
to  that  eloquent  appeal,  which  wins  from  Agrippa 
the  half-jesting,  yet  half-earnest  words,  “A  little 
more,  and  you  will  make  a Christian  of  me!”7  On 
yonder  bay,  under  the  lee  of  the  breakwater,  we 
see  a ship  standing  at  the  wharf.  A throng  of 
chained  convicts  march  sullenly  on  board — men 
gathered  from  the  prisons  of  the  provinces  to 
slaughter  each  other  in  the  amphitheater  of  Rome; 
and  with  them  we  see  the  noble  Paul,  attended  by 
faithful  Luke  and  Aristarchus,  setting  forth  on  that 
voyage  8 fraught  with  danger,  which  is  to  bring  him 


1 Acts  xxi:8,  9. 

a Acts  viii:3*5. 

8 Acts  xxi:  10-14. 

4 Acts  xxiv:27. 


B Acts  xxiii:3i-35. 
•Acts  xxvi:29. 

T Acts  xxvi:28. 
•Acts  xxviin,  2. 


Position  67.  Map  11. 


212  TRAVELLING  IN  THE  HOLY  LAND 

to  Rome,  long  desired  and  long  promised.  All  these 
pictures  of  the  past  rise  before  our  mental  eyes,  as 
we  look  upon  this  blue  sea  and  that  ruined  break- 
water  of  dead-and-gone  Caesarea. 


Position  67. 


Map  11. 


PART  IV.  GALILEE,  MOUNT  LEB- 
ANON AND  DAMASCUS 


[Regular  tour,  68-100,  including  33  positions. 
Supplementary  tour,  69a-iooa,  including  29  posi- 
tions.] 

From  Caesarea  we  go  northward  to  the  Carmel 
range  of  mountains,  which  cross  the  land  diagon- 
ally from  northwest  to  southeast.  Just  at  the  end 
of  the  mountain  range,  near  the  Mediterranean  Sea, 
we  take  our  next  position.  Map  9 sets  the  num- 
ber 68  where  we  are  to  stand. 

Position  68.  Haifa  and  the  Bay  of  Akka,  east  from 
Mount  Carmel 

Just  before  us  is  an  embankment  on  the  end  of 
Mount  Carmel,  bordered  with  a high  wall,  and 
planted  with  olive-trees.  Do  you  notice,  too,  the 
olives  on  the  lower  slopes  of  the  mountain?  At 
the  foot  of  this  ridge,  here  by  the  sea,  we  face  the 
western  end  of  the  Plain  of  Esdraelon.  From  the 
seashore  the  plain  extends  twenty-five  miles  to  the 
southeast.  The  town  yonder  on  the  shore  is  Haifa, 
one  of  the  few  places  on  this  coast  where  ships 
pause;  but  here,  as  at  Jaffa,  vessels  lie  at  anchor  in 
the  open  roadstead,  and  passengers  are  brought 
ashore  in  small  boats.  The  path  which  we  can  trace 
around  the  mountain,  and  halfway  up  the  height, 
is  the  road  to  Haifa.  Do  you  notice  a modern  look 
to  this  landscape?  Trade  has  come  to  this  section 


213 


Position  68.  Mup  0. 


214  TRAVELLING  IN  THE  HOLV  LAND 

of  the  land,  and  it  shows  contact  with  the  prosper- 
ous European  world.  There  is  here  a large  and  en- 
terprising German  colony,  whose  enlightened,  ener- 
getic work  in  various  lines  of  industry  is  serving  as 
an  object  lesson  to  the  community  as  a whole.  The 
German  emperor  landed  here  when  he  visited  Pales- 
tine in  1898. 

In  old  times  some  of  the  most  impressive  and 
beautiful  passages  in  the  Books  of  the  Kings  were 
associated  with  this  region.  Somewhere  on  this 
height  of  Carmel,  Elijah  the  prophet  climbed 1 at 
the  close  of  that  day  when  Jehovah  and  Baal  met 
at  the  two  altars.  He  sent  his  servant  to  look  to- 
ward the  sea  yonder,  and  then  up  to  the  sky,  but 
there  was  no  sign  of  rain ; drought  had  shriveled 
the  land  for  three  years.  He  prayed  alone  upon 
the  mountain  top,  and  yonder,  like  a man’s  hand,  a 
little  cloud  arose  out  of  the  Mediterranean.  That 
night  the  people  rejoiced,  for  the  ban  had  been 
taken  from  the  land,  and  the  long-delayed  rain  had 
come  1 

On  the  eastern  slope  of  Mount  Carmel  is  a nat- 
ural terrace  of  rock,  called  by  the  natives,  el  Moh- 
rahah,  “the  place  of  sacrifice.”  We  go  there  now. 
The  place  is  marked  69  on  Map  9,  and  the  red 
lines  show  we  are  to  look  far  northward  across  the 
plain. 

Position  69.  Rock  of  Elijah’s  altar  on  Mount  Car- 
mel, and  the  Plain  of  Esdraelon 

Yonder  stretches  away  the  great  plain.  This 
dark  ridge  close  at  hand  is  the  southeastern  flank 

1 I Kings  xviii:4i-46. 


Positions  ti&,  69.  Map  9. 


MOUNT  CARMEL 


215 


of  Mount  Carmel.  Do  you  notice  two  rocks  yonder 
upon  which  a flash  of  light  has  fallen?  Look 
closely,  and  to  the  left  of  them  you  may  see  an 
opening  in  the  rocks.  Within  that  hollow  is  a 
spring  that  may  have  supplied  the  water  with  which 
Elijah  drenched  his  altar  before  the  great  sacrifice.1 
But  in  the  base  of  the  mountain,  not  far  away,  is 
a larger  spring,  which  is  one  of  the  sources  of  the 
Kishon,  and  is  more  likely  to  have  been  used  by 
Elijah.  Notice  the  little  plain,  strewn  with  rocks. 
Only  a part  of  the  plain  enters  our  field  of  vision 
at  this  moment,  but  it  is  large  enough  for  us  to  im- 
agine the  multitudes  of  Israel  assembled  upon  it, 
King  Ahab  seated  in  his  chariot  among  them,  to 
watch  the  struggle  between  the  solitary  prophet  of 
Jehovah  and  the  eight  hundred  priests  of  the  idol- 
gods.2  Notice  the  plateau  where  the  dragoman 
points  to  the  rocks  with  his  sword.  That  is  the 
spot  where  unvarying  tradition  declares  that  Eli- 
jah’s altar  stood.  You  can  imagine  the  twelve 
rough  stones  piled  up,  the  trench  dug  out  of  the 
shallow  earth  around  it,  the  wood  heaped  in  order, 
the  sacrifice  laid  upon  it.3  Now  see  the  water 
brought  from  yonder  spring  (or  perhaps  from  the 
other  spring,  half  a mile  away)  and  poured  upon 
the  altar,  until  it  is  all  dripping  and  the  trench 
around  it  is  full.  Listen  now  to  the  prayer  of  that 
lonely  man  of  God,  and  see  its  answer  as  the  light- 
ning falls  from  the  blue  sky,  consuming  the  offer- 
ing and  licking  up  the  water  in  the  trenches ! 
There  is  a moment  of  awe-stricken  silence,  and  then 
the  cry  of  the  throng  goes  up,  Jehovah,  He  is  God!  4 


31  Kings  xviii:30-32. 
4 I Kings  xviii:39. 


1 I Kings  xviii  133. 

2 I Kings  xviii:  1 9,  20. 


Position  69.  Map  9. 


21 6 


TRAVELLING  IN  THE  HOLY  LAND 


The  victory  has  been  won,  and  the  God  of  Elijah  is 
the  God  of  Israel ! 

For  Position  70,  main  tour,  see  page  217. 


* We  pass  down  over  Mount  Carmel  to  the  Plain  of 
Esdraelon  at  the  north,  and,  turning  our  faces  south- 
ward, we  look  at  “that  ancient  river,  the  river  Kishon.” 1 

Position  69a.  The  river  Kishon,  where  Elijah  slew  the 
prophets  of  Baal,  and  Mount  Carmel  beyond 

How  calmly  the  little  stream  winds  on  its  way  around 
the  plain.  In  its  general  course  it  follows  the  direction 
of  Carmel,  from  the  southeast  to  the  northwest.  Its 
many  tributary  streams  water  the  entire  Plain  of  Es- 
draelon and  make  this  a garden.  There  are  times  after 
the  spring  rains  when  its  tide  is  swollen,  and  sweeps  over 
these  fields  like  a lake.  This  peaceful  little  river  has 
witnessed  many  scenes  of  blood.  The  Canaanite  host, 
under  Sisera,  were  swept  in  defeat  across  this  plain,  when 
Deborah  and  Barak  won  their  victory,  and  horseman 
and  charioteer  were  swept  down  together  in  the  current 
of  this  river,2  now  so  peaceful.  Four  centuries  after  De- 
borah, on  the  evening  of  Elijah’s  great  sacrifice,  when  the 
fire  fell  from  heaven,  it  was  beside  this  river  that  the 
priests  of  Baal  met  their  doom  as  deceivers  of  the  people.8 
Three  hundred  years  after  Elijah,  the  young  king  of  Judah 
— Josiah — vainly  strove  to  beat  back  the  host  of  Egypt 
on  this  plain.  He  fell,  and  with  him  fell  the  last  hope  of 
Judah  and  Jerusalem.4  Crusaders  and  Saracens  battled 
here;  and  Napoleon  led  his  legions  to  victory  in  sight 
of  these  mountains.  In  all  the  earth  no  place  has  soaked 
up  so  much  human  blood  as  this  plain  of  Esdraelon. 


Let  us  follow  the  line  of  Mount  Carmel  south- 
easterly from  the  Mediterranean,  about  halfway 
down,  as  far  as  Megiddo.  Here  the  diverging  lines 
on  Map  9 will  show  our  next  point  of  view  (70) 
and  the  direction  in  which  we  are  to  look. 

* For  Supplementary  Tour  only.  3 I Kings  xviii:40. 

1 Judges  v:2i.  4 II  Kings  xxiii:29,  30. 

a Judges  v:  19-22. 


Poaitious  69,  69a,  70.  Map  9. 


MEGIDDO 


217 


Position  70.  The  Mound  of  Megiddo,  from  the 
southeast 

We  are  looking  from  the  Plain  of  Esdraelon 
toward  the  northwest.  That  great  mound  before 
us  stands  on  a spur  of  the  northern  flank  of  Mount 
Carmel.  It  was  the  old  fortress  of  Megiddo,  famous 
alike  in  Egyptian  and  Hebrew  history.  You  can  see 
how  it  commands  the  plain,  being  apparently  inac- 
cessible to  attack,  and  forming  headquarters  for  the 
control  of  the  region.  On  every  side,  except  one, 
the  side  connecting  it  with  Mount  Carmel,  and  hid- 
den by  the  mound  from  our  view,  it  rises  abruptly 
from  the  plain,  seventy-five  feet  high.  From  yonder 
height  every  point  on  the  Plain  of  Esdraelon  is 
plainly  to  be  seen,  so  that  from  any  quarter  an  at- 
tack or  a raid  over  the  plain  could  be  watched.  For 
this  reason  Megiddo  was  always  regarded  as  the 
key  to  this  section  of  the  land.  One  of  the  few 
conquering  kings  of  Egypt,  Thothmes  III,  about 

I 1475  B.  C.,  while  the  Israelites  were  in  Egypt, 

fought  a great  battle  here,  took  the  city  which  then 
crowned  yonder  hill,  and  made  it  a strong  garrison 
point  for  the  control  of  northern  and  central  Pales- 
tine. But  the  Egyptian  power  waned,  and,  when 
the  Israelites  came  under  Joshua,  about  1230  B.  C., 
there  was  no  central  authority  to  resist  their  tri- 
umphant march.  The  Israelites,  however,  were  not 
able  to  drive  out  the  Canaanites  from  Megiddo,  but 
accepted  tribute  from  them.1  By  Solomon’s  time 
this  place  had  come  under  Israelite  control,  becom- 
ing the  capital  of  the  district.  Its  ancient  fortifica- 
tions were  restored  by  the  wise  king,  who  had  an 
eye  to  strategic  points.2  Perhaps  on  the  very  level 

1 Joshua  xvii:i2,  13;  Judges  1:27,  28.  2 I Kings  iv:i2  and  ix:i5. 


Position  70.  Map  9. 


2l8 


TRAVELLING  IN  THE  HOLY  LAND 


over  which  we  are  looking  the  noble  young  Josiah, 
loyal  to  his  Assyrian  overlord,  even  though  Assyria 
was  in  its  decline,  met  the  hosts  of  the  Egyptian 
King  Necho,  was  defeated  and  slain.1  Rarely  was 
there  such  sorrow  as  that  which  arose  over  the 
death  of  the  splendid  reformer  and  hero,  King  Jo- 
siah ; for  with  him  perished  the  last  hope  of  Israelite 
rule  in  the  land.  So  many  battles  were  fought  on 
this  plain,  that  it  became  in  Hebrew  thought  a sym- 
bol of  strife  between  the  powers  of  good  and  evil; 
and  in  the  Book  of  Revelation,2  the  last  great  battle 
between  their  forces  is  named  as  fought  at  Ar-Mag- 
gedon — the  fortified  mountain  of  Megiddo. 

For  Position  71,  main  tour,  see  page  219. 


* Let  us  climb  to  the  summit  of  that  mound  for  our  next 
view.  Its  access  is  easy  from  the  farther  side — that 
toward  Mount  Carmel.  We  can  find  our  next  standpoint 
marked  on  Map  9 as  Position  70a. 

Position  70a.  Ruined  houses  and  public  buildings  re- 
cently excavated  at  old  Megiddo 

You  see  in  the  distance  the  Plain  of  Esdraelon,  over 
which  we  are  looking  toward  the  northeast.  Towns  are 
few  in  this  district,  for  the  reason  that  it  is  so  open  to 
attack,  especially  from  the  east,  whence  the  Arabs  until 
very  recent  times  have  been  wont  to  make  raids  upon 
the  farms.  Just  below  us  are  the  excavations  made  by 
Germans,  showing  where  the  ancient  city  of  Megiddo 
stood.  These  square  pits  are  the  cellars  or  foundations 
of  houses.  How  small  they  are,  and  what  diminutive 
houses  must  have  stood  upon  them!  We  wonder  at  the 
discomforts  of  living  in  burrows  such  as  these!  The 
passage-ways  between  these  houses  are  not  more  than 
two  or  three  feet  wide;  although  that  main  street  which 
crosses  the  town  may  have  been,  perhaps,  six  feet  wide. 
You  notice  that  beyond  that  street  the  structures  seem 

1 II  Chronicles  xxxv:20-24.  * For  Supplementary  Tour  only. 

2 Rev.  xvi:i6. 

Positions  70,  70n.  Mnp  9. 


MEGIDDO 


219 


to  have  been  larger.  Probably  those  were  the  public 
buildings.  One  mass  of  stones  on  the  right  in  that 
section  was  the  temple,  and  the  ruins  of  pillars  are  found 
in  front  of  it.  The  excavations  have  shown  that  the  walls 
of  the  city  were  twenty-eight  feet  thick,  and  guarded  by 
strong  towers. 

Think  of  the  successive  peoples  who  have  lived  on  this 
hill — Egyptian  soldiers,  keeping  guard  during  their  short- 
lived empire;  Canaanites  following  them,  and  sullenly  pay- 
ing tribute  for  a time  to  the  victorious  Israelites,  but  later 
not  only  independent  but  oppressing  the  tribes.  A con- 
tingent probably  went  out  from  this  city  to  fight  with 
the  Israelites,  under  Deborah,  the  chieftainess,  and  came 
back  in  wild  flight.1  Then  Solomon’s  guards  were  sta- 
tioned here,  compelling  tribute  from  all  this  section;3 
then,  again,  an  Egyptian  army  was  in  brief  control  until 
the  Babylonian  rule  was  fixed  over  all  these  lands.3  How 
successive  waves  of  empire  have  swept  over  the  plain 
and  rolled  up  this  now  desolate  hill! 

On  the  Plain  of  Esdraelon  one  may  see  illustrated 
many  of  the  various  ways  of  living  in  the  East  ; 
and  we  take  an  opportunity  to  observe  one  of  them. 
Find  on  Map  11  the  diverging  lines  that  mark 
our  outlook  from  Position  71. 

Position  71.  Four  thousand  years  unchanged — pa- 
triarchal life  in  Palestine  to-day 

Here  is  a scene  which  takes  us  back  to  the  times 
of  Abraham,  two  thousand  years  before  Christ.  It 
is  true  that  we  have  no  record  of  his  dwelling 
on  this  ground,  but  just  such  an  encampment  as  this 
might  have  been  seen  during  his  lifetime  in  the 
plain  between  Mounts  Ebal  and  Gerizim,  or  on  the 
mountains  between  Bethel  and  Ai  or  south  of  He- 
bron. The  Arabs  (descended  from  Abraham 
through  his  elder  son  Ishmael)  have  lived  in  this 

1 Judges  v:i9.  3 II  Kings  xxiii:28-35  and  xxiv:i. 

a 1 Kings  iv:i2. 

Positions  70n,  71.  Mays  9,  11. 


220  TRAVELLING  IN  THE  HOLY  LAND 

manner  through  all  the  centuries,  owning  no  au- 
thority over  their  clans  except  that  of  their  own 
elders,  and  moving  from  place  to  place  at  their  own 
sweet  will.1  As  an  instance,  this  plain  has  not  been 
well  farmed  and  cultivated  for  generations,  mainly 
because  Arabs  like  these,  coming  up  from  the  desert 
through  the  valleys  on  the  east,  trample  over  its 
fields  to  find  pasturage  for  their  horses  and  camels. 
A strong  government  would  put  an  end  to  this  in- 
subordination ; and  it  is  said  that  the  nomads  are 
now  held  under  control  more  firmly  than  in  other 
days. 

But  does  not  this  scene  remind  us  of  Abraham’s 
clan  encamped  in  just  such  tents.2  And  you  re- 
member, in  the  story  of  Isaac,  how  at  eventide  he 
went  out  to  meditate  in  the  field,  and  saw  the  camels 
coming  from  the  east,  bringing  him  a bride.3  We 
can  understand,  too,  how  it  was  that  the  herdsmen 
of  Abraham  and  of  Lot  had  a disagreement,  and 
how  the  land  was  not  able  to  support  both  camps,4 
for  we  see  how  wide  an  area  even  a small  encamp- 
ment will  cover  when  all  the  living  has  to  be  found 
in  the  grass  of  the  field,  and  the  flocks  and  herds 
must  frequently  be  moved  from  place  to  place. 
Well  it  was  for  the  descendants  of  Abraham  that 
they  were  driven  by  the  famine  to  dwell  in  Egypt, 
and  there  learned  agriculture,  which  is  a step  up- 
ward from  grazing,  and  compels  a steadfast  abode 
in  one  place.  If  the  Israelites  had  continued  no- 
mads none  of  the  glorious  Old  Testament  history 
would  have  taken  place,  and  their  annals,  like  those 
■of  Arabia,  would  have  been  almost  a blank. 

For  Position  72,  main  tour,  see  page  223. 

1 Genesis  xvi:7-i2.  8 Genesis  xxiv:62-64. 

2 Genesis  xviii:i*5.  4 Genesis  xiii :7-9- 


Position  71.  Map  11. 


BETH  SHAN 


221 


* On  the  east  of  the  Plain  of  Esdraelon  we  find  three 
mountains,  all  famed  in  Bible  history — Tabor,  on  the 
north,  the  hill  of  Moreh  in  the  center,  and  Gilboa  on  the 
south.  Just  outside  the  plain  on  the  east,  at  the  border 
of  the  Jordan  valley,  lies  Bethshan,  or  Bethshean.  There 
we  will  take  our  next  position,  marked  on  Map  n as 
71a.  Notice  that  the  diverging  lines  promise  a long  out- 
look across  the  plain  to  Gilboa. 


Position  71a.  Mount  Gilboa,  and  Valley  of  Jezreel,  the 
scene  of  Saul’s  defeat,  from  the  citadel;  Bethshan 

We  are  standing  on  the  ancient  castle  of  Bethshan, 
just  in  the  edge  of  the  Jordan  Valley,  three  miles  west  of 
the  river.  Across  the  ravine  we  see  a broad  expanse  of 
rolling  ground.  This  is  the  valley  of  Jezreel,  the  largest 
outlet  toward  the  Jordan  from  the  Plain  of  Esdraelon. 
Beyond  the  valley  we  see  the  summit  of  Gilboa,  the  larg- 
est of  the  three  mountains  which  stand  like  sentinels  in 
a row  guarding  the  great  plain.  Every  part  of  this  land- 
scape brings  to  our  memory  events  in  Old  Testament  his- 
tory. Two  great  battles  were  fought  near  that  distant 
mountain,  one  at  its  foot  a victory,  the  other  at  its  sum- 
mit a defeat,  according  to  tradition.  Down  that  moun- 
tain at  night  stole  Gideon  and  his  brave  three  hundred, 
with  their  lamps,  pitchers  and  trumpets — strange  weapons 
for  war  with  the  Midianite  host.1  And  on  that  same 
mount  Gilboa  Saul  and  his  sons  fought  their  last  fight 
with  the  Philistines.  The  enemies  climbed  the  steep  sides, 
attacked  the  Israelites,  wounded  Saul  unto  death,  and 
slew  his  three  sons,  among  them  Prince  Jonathan.2  You 
remember  those  lines  of  David’s  lamentation,  in  “The 
Song  of  the  Bow”: 

“Ye  mountains  of  Gilboa, 

Let  there  be  no  dew  nor  rain  upon  you,  neither  fields 
of  offerings. 

For  there  the  shield  of  the  mighty  was  vilely  cast  away, 

The  shield  of  Saul,  not  anointed  with  oil.”* 

And  that  valley  of  Jezreel:  up  its  level  paths  marched 
the  Midianite  hosts  for  their  battle  with  Gideon;  and 
down  it  they  fled  in  wild  disorder  after  his  night  attack. 


•For  Supplementary  Tour  only.  2 I Samuel  xxxin-5. 
1 Judges  vii:i6-23.  3 II  Samuel  1:19-27. 


Position  71a.  Map  11. 


222 


TRAVELLING  IN  THE  HOLY  LAND 


Up  that  valley  we  can  almost  see  Jehu  riding  furiously 
in  his  chariot,  to  slay  a king  and  win  a crown.1  And 
Bethshan,  where  we  are  viewing  this  scene:  you  will  re- 
member that,  when  the  Philistines  found  the  dead  body 
of  Saul,  they  fastened  it  to  the  wall  of  their  temple  in 
this  place.2  Ten  miles  distant  across  the  Jordan  is 
Jabesh-gilead,  which  had  been  rescued  by  Saul  early  in 
his  reign  from  the  Ammonites.  Its  grateful  people,  when 
they  heard  of  the  dishonor  done  to  their  benefactor’s 
body,  crossed  the  river  and  the  valley,  took  down  the 
corpse,  and  bore  it  to  their  city,  to  receive  honorable 
burial. 

*After  this  scene,  with  its  memories  of  war,  let  us  seek 
another  landscape  on  the  same  plain,  which  suggests 
peace.  We  find  Position  71b  marked  on  Map  9,  not 
far  from  our  last  point  of  view.  We  shall  stand  by  a 
stream,  looking  down  its  course  toward  Jordan. 

Position  71b.  “By  the  side  of  still  waters,”  on  the 
Plain  of  Jezreel 

Look  at  this  peaceful  stream  meandering  in  many  wind- 
ings through  the  plain!  See  these  flocks  pasturing  on 
its  banks,  drinking  from  its  water,  resting  by  its  side! 
Do  you  notice  that  the  sheep  and  the  goats  keep  apart,* 
each  flock  finding  its  own  pasture-field?  There  is  the 
shepherd,  his  staff  in  his  hand.  The  shepherd  knows 
each  sheep  and  each  goat.  He  is  responsible  for  them 
all,  and  if  one  is  lost  he  must  make  it  good  to  the  owner. 
If  you  could  look  closely  at  his  staff  you  might  find  that 
it  was  all  notched  from  end  to  end,  for  keeping  the  tally  of 
his  flock.  He  has  led  them  down  to  drink,  and  now  he 
is  just  leading  them  up  to  feed  on  the  grassy  plain.  He 
does  not  drive  his  flock,  as  shepherds  do  in  our  land; 
he  walks  before  them,  gives  a peculiar  call,  and  they 
follow  him,  forsaking  this  field  for  the  one  which  he 
has  chosen.  The  sheep  here  are  worth  two  dollars  or 
so  apiece.  The  wool  business  in  this  part  of  Palestine  is 
to-day  one  of  the  most  important  industries  in  the  land. 
Ten  thousand  tons  of  wool  are  shipped  annually  from 
Beirut.  The  industry  has  always  been  familiar  to  the 


1 II  Kings  ix:  14-24.  3 Matt.  xxv:32,  33. 

2 I Sam.  xxxi:8-i3.  * For  Supplementary  Tour  only. 


Positiona  71a,  71b.  Maps  11,  9. 


PLAIN  OF  JEZREEL 


223 


people’s  minds.  The  work  of  the  shepherd  is  something 
they  all  understand. 

How  much  there  is  here  to  call  to  mind  what  the  psalm- 
ist said,1  and  what  our  Lord  said,*  about  the  shepherd 
and  his  flock! 

The  figure  of  the  shepherd  is  a common  one  in  Israel’s 
literature.  The  prophets  repeatedly  declared  that  Jeho- 
vah, like  a shepherd,  would  lead  back  his  exiled  people. 
Jesus,  in  the  parable  of  the  lost  sheep,  gave  this  figure  a 
universal  and  more  personal  meaning. 

In  the  familiar  twenty-third  Psalm  the  words  trans- 
lated in  the  O.  V.,  “by  the  still  waters,”  mean  literally, 
“to  the  resting-place.”  They  call  up  the  figure,  not  of 
a slowly  flowing,  winding  stream,  of  which  there  were 
none  in  Judah,  but  the  spring  gushing  from  the  rock  in 
the  wilderness  and  the  little  pool  below,  to  which  the 
shepherd  led  his  flock  for  rest  and  refreshment  at  noon- 
tide, or  at  evening. 


Let  us  find  on  Map  9 the  northern  end  of 
Mount  Gilboa,  where  the  figure  72  and  the  diverg- 
ing lines  guide  us,  and  there  take  our  next  view 
northward,  across  the  eastern  end  of  the  Plain  of 
Esdraelon. 

Position  72.  North  from  Gilboa,  over  Jezreel  plain 
to  the  Sea  of  Galilee 

The  two  people  near  us  are  on  the  northern  end 
of  Mount  Gilboa.  According  to  one  version  of  the 
story,  not  far  from  this  place  Gideon's  army  was 
encamped,  and  from  it  they  could  see  the  Midianite 
tents  overspreading  the  plain.3  According  to  the 
older  story,  it  was  near  this  point  that  Gideon's 
brothers  were  slain,  while  defending  their  crops 
from  the  marauding  Midianites. 

Impelled  by  the  sacred  obligations  of  the  law  of 
blood  revenge,  Gideon  rallied  his  three  hundred 

1 Psalms  xxiii.  3 Judges  vii:i,  2. 

aJohn  x:i-i8. 


Positions  71b,  72.  Map  9. 


224 


TRAVELLING  IN  THE  HOLY  LAND 


clansmen ; at  night  they  quietly  descended  to  the 
plain,  and  ranged  themselves  in  rows  on  three  sides 
of  the  Midianite  camp,  then  raised  the  shout,  “The 
sword  of  the  Lord  and  of  Gideon!”  that  drove  the 
Midianites  in  flight.1  That  little  village  (Nuris)  is 
modern,  and  has  no  historical  associations,  but  the 
elevation  beyond  it  is  the  Hill  of  Moreh,  near  the 
sides  of  which  the  Midianites  encamped,  just  before 
Gideon’s  battle.  Can  you  not,  in  imagination,  fill 
that  open  space  with  Midianite  warriors?  Now  look 
beyond  the  plain  and  the  lower  hills,  and  note  that 
rounded  mountain.  It  is  Mount  Tabor,  formerly 
supposed  to  have  been  the  place  of  Christ’s  trans- 
figuration, but  not  so  regarded  by  scholars  of  the 
present  generation.  Yet  that  symmetrical  hill  has 
definite  interest,  for  on  it  Deborah  the  prophetess 
assembled  her  army  and  went  forth  with  Barak  to 
win  a victory  over  the  Canaanites,  early  in  the  time 
of  the  Judges.2  If  we  were  standing  on  that  hill, 
just  to  the  right  of  Mount  Tabor,  we  should  see 
Nazareth,  and  that  fact  reminds  us  that  all  this 
ground  before  was  often  visited  by  Jesus,  as  boy 
and  man.  We  can  scarcely  doubt  that  he  stood 
where  we  are  now  standing;  that  he  walked  across 
that  plain,  and  climbed  Mount  Tabor.  From  our 
point  of  view  we  catch  a glimpse  of  the  Sea  of  Gali- 
lee in  the  distance  on  the  right,  and  we  recall  a 
flood  of  holy  memories  around  it. 

We  move  up  to  Jezreel,  just  where  the  valley 
meets  the  plain,  and  from  the  site  of  that  ancient 
city  (Position  73)  look  once  more  over  the  plain 
itself.  Map  9 marks  the  spot  where  we  are  to 

1 Judges  vii:i5-23.  2 Judges  iv:i-i4. 

Positions  72,  73.  Map  Si. 


Gideon’s  battlefield 


225 


stand.  It  is  well  worth  the  trouble  to  consult  it  and 
to  see  just  what  space  of  ground  is  to  be  included 
in  our  field  of  vision. 

Position  73.  Gideon's  battlefield  and  Hill  of  Mo- 
reh,  north  from  Jezreel 

Can  this  miserable  group  of  mud-houses  be  the 
royal  city  of  Jezreel,  where  Ahab  dwelt  in  his  pal- 
ace of  ivory?  This  house  nearest  gives  us  the  plan 
of  many  homes  of  the  poorer  people  in  Palestine. 
It  stands,  you  see,  before  a court,  which  is  sur- 
rounded by  a mud-wall,  though  under  the  mud, 
both  in  the  court-wall  and  the  house,  may  be  rough 
stones.  There  is  no  window  to  be  seen,  and  when 
that  rough  door  is  closed,  the  interior  of  the  house 
must  be  dismally  dark.  You  notice  a hole  in  the 
roof — that  is  an  approach  to  a chimney,  letting  out 
the  smoke  when  a fire  is  built  within.  But  let  us 
sweep  away  these  squalid  houses,  and  build  in  their 
place  the  palaces  of  King  Ahab  and  his  nobles, 
which  once  stood  on  this  height!  What  a view  they 
had!  You  remember  that  ride  of  Ahab  in  his  char- 
iot, just  after  Elijah’s  victory  over  the  priests  of 
Baal  on  Mount  Carmel,  when  the  prophet  ran  be- 
fore the  chariot  across  this  very  plain,  coming  from 
the  left.1  Somewhere  on  this  slope  stood  Naboth’s 
vineyard,  which  cost  the  owner  his  life,  but  later 
cost  the  king  his  own  life  also.2  You  can  readily 
understand  how  this  point  was  used  as  a watch- 
tower,  for  in  every  age  the  dwellers  in  this  region 
have  been  in  danger  from  the  wild  nomads  of  the 
desert  on  the  east.  From  this  point  the  watchman 

lI  Kings  xviii:4i-46.  21  Kings  xxin-24. 


Position  73.  Map  0. 


226 


TRAVELLING  IN  THE  HOLY  LAND 


saw  Jehu’s  chariot  rushing  (from  the  right)  toward 
this  city,  when  the  throne  of  Ahab’s  house  went 
down  in  blood,  and  Jehu  took  the  place  as  king.1 
From  a building  on  this  hill  (higher  than  the  one 
before  us)  Queen  Jezebel  was  thrown  down  at  Je- 
hu’s command,  and  her  body  was  devoured  by  just 
such  dogs  as  infest  every  oriental  town.2  With  the 
fall  of  the  house  of  Ahab,  Jezreel  seems  to  have 
ended  its  history ; for  it  is  scarcely  mentioned  after 
that  revolution. 

For  Position  74,  main  tour,  see  page  227. 


* On  the  northern  slope  of  Mount  Gilboa  there  is  a pool, 
fed  by  a spring.  Beside  it  will  be  our  next  position. 
Map  9 marks  the  place  with  its  identifying  number. 

Position  73a.  Gideon’s  Spring,  Mount  Gilboa 

This  spring  is  one  of  the  largest  natural  fountains  in 
the  land.  The  Bible  calls  it  the  Well  of  Harod,8  which 
means  “trembling” — we  shall  find  how  it  gained  its  name. 
See  that  row  of  stones  in  the  edge  of  the  pool;  they  are 
worn  smooth  by  the  feet  of  the  people  who  have  stood 
on  them  to  drink.  How  ragged  are  the  sides  of  the 
mountain  that  overhang  the  water!  In  the  early  days  of 
the  Judges,  the  Plain  of  Esdraelon  was  overrun  by  the 
Midianites,  from  the  great  eastern  desert,4  just  as  it  has 
been  until  recently  ravaged  by  their  descendants,  the 
Bedouin  Arabs.  Then  arose  the  champion  Gideon,  the 
greatest  figure  in  the  age  of  the  Judges.  He  sounded 
the  trumpet  of  liberty,  and  gathered  a little  army  on 
these  slopes  of  Mount  Gilboa.  When  his  raw  recruits 
looked  over  the  plain  below,  and  saw  it  black  with  the 
tents  of  their  enemies,  they  trembled.  According  to  the 
popular  version  of  the  story,  out  of  thirty-two  thousand 
of  Gideon’s  men  twenty-two  thousand  forsook  the  cause 
in  fear.6  No  wonder  that  this  pool  was  called  the  Well  of 
Trembling!  Do  you  recall  that  origiifal  method  by  which 

1 II  Kings  ix:i 7-26.  8 Judges  vii:i. 

aII  Kings  ix:3<>-37.  4 Judges  vi : 1-6. 

* For  Supplementary  Tour  only.  5 Judges  vii.-3. 

Position*  73,  73a.  Map  9. 


Gideon's  spring,  mount  gilboa  227 

the  story  states  Gideon  chose  to  select  the  heroes  from 
his  remaining  ten  thousand  men?  He  forms  them  in 
battle  array  on  the  heights,  then  starts  them  on  the 
march  toward  the  plain,  as  if  to  attack  the  enemy  en- 
camped on  the  north  and  west.  As  if  to  refresh  them 
for  the  battle,  Gideon  halts  his  band  at  this  spring.  Now 
watch  those  men  drink.  Most  of  them  fling  aside  their 
shields  and  spears,  and  drop  down  upon  their  knees. 
How  helpless  those  thousands  would  be  if  the  enemy 
should  come  climbing  up  the  rocks  at  that  minute  of  dis- 
order! But  here  and  there  are  a few  who  remain 
on  guard.  Holding  fast  to  shield  and  spear,  they  plunge 
into  the  pool,  and  lap  the  water  from  their  hands,  ready 
for  the  fight,  even  while  drinking.1  Those  are  the  three 
hundred  heroes  whose  self-control  and  courage  and  fore- 
thought can  be  depended  on! 


At  Position  72  we  looked  north  from  Mount  Gil- 
boa toward  the  ground  associated  with  stories  of 
Deborah  and  of  Gideon  and  of  Ahab.  Now  we  will 
return  to  Gilboa  and  this  time  look  toward  the  west. 
Map  9 plainly  marks  our  range  of  view  by  those 
long  V-lines  extending  from  74. 

Position  74.  Broad,  sunny  Plain  of  Esdraelon  and 
Mount  Carmel,  west  from  Mount  Gilboa 

We  are  on  one  of  the  northern  foothills  of  Mount 
Gilboa,  whereon  stands  this  grove  of  prickly  pears, 
growing  on  the  limestone  ledges.  You  notice  that 
the  plain  is  well  tilled,  and  that  the  crops  are  prom- 
ising. That  is  because  the  Turkish  government  has 
at  last  awakened  to  the  necessity  of  giving  the  farm- 
ers on  this  rich  soil  better  protection  from  the  ma- 
rauding Arabs  dwelling  on  the  desert  border  across 
the  Jordan.  Observe  two  diverging  paths  which 
meet  just  on  the  right  of  our  field  of  vision.  These 

1 Judges  vii:5-7. 

Positions  73a,  74.  Map  9. 


228  TRAVELLING  IN  THE  HOLY  LAND 

are  the  important  roads  crossing  the  plain  from 
east  to  west ; after  passing  the  Hill  of  Moreh  they 
go  down  to  the  Jordan  valley.  It  is  more  than 
likely  that  the  prophet  Elijah  may  have  walked 
over  one  or  both  those  roads  more  than  once,  for 
they  lead  to  his  home  on  Mount  Gilead.1  The  other 
road  you  can  see  crossing  the  plain  northwesterly, 
toward  the  little  town  among  the  hills.  That  town 
is  Zerin.  Beyond  Zerin  stretches  the  plain 
bounded  by  the  hills  of  lower  Galilee  on  the  right, 
and  by  Mount  Carmel  on  the  left.  The  brook  Kish- 
on  runs  across  the  plain,  following  the  line  of  Mount 
Carmel,  but  it  lies  too  low  for  us  to  see  it. 

For  Position  75,  main  tour,  see  page  229. 


* From  Mount  Gilboa  we  transfer  our  point  of  view  to 
the  height  immediately  north,  the  Hill  of  Moreh.  Here 
we  fix  upon  a spot  on  the  northern  side  of  the  hill,  indi- 
cated by  the  number  74a;  the  diverging,  green  lines  mark 
how  far  we  can  see. 

Position  74a.  Endor,  home  of  the  storied  witch,  and 
its  broad  outlook  northwest  over  the  Plain  of  Esdraelon 

We  are  on  the  side  of  the  Hill  of  Moreh,  known  by  the 
natives  as  Neby  Duhy,  and  by  tourists  as  Little  Hermon. 
On  the  northern  slope  of  the  hill  we  find  this  village, 
romantic  when  looked  at  from  a distance,  but,  when 
visited,  found  to  be  a filthy  and  squalid  place,  fitting  home 
for  the  witch  of  Endor,  whose  story  gives  it  all  its  in- 
terest.2 Looking  at  the  map,  we  see  the  place  of  King 
Saul’s  encampment  with  his  army  on  Mount  Gilboa.  All 
was  dark  about  King  Saul,  and  he  had  no  friend  to  give 
him  counsel  or  comfort.  He  had  slain  the  priests,  and 
could  not  obtain  guidance  from  their  oracle.  Samuel  was 
dead;  David,  once  the  pillar  of  his  throne,  was  supposed 
to  be  in  the  camp  of  his  enemies.  Saul  felt  the  need  of 
some  higher  wisdom,  and  resolved  to  seek  it.  At  Endor 
lived  a clairvoyant  woman,  who  was  believed  to  have 

JI  Kings  xviin.  2 I Samuel  xxviii:s-25. 

* For  Supplementary  Tour  only. 


Positions  74,  74a.  Map  9. 


ENDOR 


229 


dealings  with  spirits  of  the  departed.  Whatever  may 
have  been  the  powers  of  such  people,  we  know  that  their 
exercise  was  forbidden  under  pain  of  death.  But  Saul 
was  in  such  desperate  straits  that  he  sought  the  woman, 
leaving  his  camp  by  night,  passing  around  Gilboa  and 
Moreh  to  this  village  on  Moreh’s  northern  slope.  Here 
he  had  what  purports  to  be  an  interview  with  the  spirit 
of  the  departed  prophet;  an  interview,  however,  which 
gave  him  no  hope  of  success  or  even  of  life.  How  that 
strange  story  comes  to  us,  as  we  look  at  the  very  village 
where  that  meeting  took  place! 

Beyond  we  see  the  plain,  and  in  the  distance  the  hills 
of  southern  Galilee. 


Let  us  take  one  more  view  across  the  Plain  of 
Esdraelon,  from  the  summit  of  the  Hill  of  Moreh. 
The  figure  75,  on  Map  9,  and  the  diverging  lines 
will  show  us  where  to  stand  and  in  what  direction 
to  look. 

Position  75.  From  Little  Hermon,  northwest  across 
Plain  of  Esdraelon  to  Nazareth  among  the  hills 

How  splendidly  the  Plain  of  Esdraelon  lies  spread 
out  before  us!  The  rounded  hill,  straight  ahead  at 
the  farther  side  of  the  cultivated  ground,  is  known 
as  the  Hill  of  Precipitation,  local  tradition  associat- 
ing it  with  the  Gospel  story  about  the  resentment 
aroused  in  Jesus’  home  town  by  his  words  in  the 
synagogue  one  Sabbath  day.1  From  that  height, 
as  well  as  from  where  we  are  now  standing,  a broad 
expanse  of  Esdraelon  plain  can  be  seen.  Boys  from 
the  town  beyond  that  hill  often  used  to  tend  sheep 
and  goats  in  pastures  on  its  flanks.  The  town  itself, 
with  whitewashed  house-walls  gleaming  in  the  sun- 
shine, is  Nazareth,  the  home  of  Joseph  and  Mary 
before  their  marriage,  and  of  Jesus  during  his  youth 

1 Luke  iv:28-3o. 


Positions  74a,  75.  Map  9. 


230  TRAVELLING  IN  THE  HOLY  LAND 

and  early  manhood.1  The  Boy  of  Nazareth  must 
often  have  rambled  over  those  hills,  and  looked 
from  the  Hill  of  Precipitation  across  this  plain. 
Can  you  discern  the  road  passing  up  the  ravine  at 
the  left  of  that  hill,  and  mounting  toward  the  town? 
How  many  times  Jesus  must  have  walked  down 
that  path  to  the  plain,  and  up  again  to  his  home! 

There  is  another  place  on  the  Hill  of  Moreh  (Lit- 
tle Hermon)  which  we  must  visit.  With  it  is  asso- 
ciated a better  memory  than  with  Endor  on  the 
northwestern  slope.  We  can  distinguish  it  on  Map 
9 by  the  name  Nain,  and  the  number  76,  with  long 
lines  spreading  toward  Mount  Tabor. 

Position  76.  Village  of  Nain,  and  Mount  Tabor 

This  enclosure  just  below  us  with  its  three  arches 
is  a sheepfold.  Through  the  day  shepherds  pasture 
their  flocks  on  the  plain,  and  at  night  they  lead 
them  to  this  door.  Beside  it  they  stand  while  the 
sheep  and  goats  pass  one  by  one  under  the  shep- 
herd’s staff,  on  which  the  shepherd  meanwhile  keeps 
the  count  by  touching  a notch  for  each  one.  These 
feilahin  or  peasantry  of  Palestine  can  rarely  read, 
and  they  cannot  even  count  beyond  the  number  five. 
That  woman  is  smoking  one  of  the  long  pipes  so 
common  in  the  East.  Nain,  you  see,  is  a squalid 
village  of  twenty  Moslem  houses ; but  it  bears  even 
now  the  name  it  possessed  eighteen  centuries  ago ; 
and  that  Greek  church  yonder,  the  most  substantial 
building  in  the  place,  commemorates  the  event 
which  has  given  this  village  a name  in  history. 
Just  outside  the  town  on  our  right  the  side  of  the 

1 Luke  1:26,  27;  Matt.  ii:23. 


Positions  75,  70.  Map  9. 


NAIN  AND  MOUNT  TABOR 


231 


hill  is  pierced  with  many  rock-hewn  tombs.  You 
remember  the  story,  which  Luke  tells,  of  how  our 
Lord,  one  day,  in  his  Galilean  ministry  during  the 
year  of  popularity,  walked  up  the  road  from  the 
Jordan  valley,  which  lies  outside  the  range  of  our 
vision  on  the  right.  At  the  gate  he  met  a funeral 
procession — a young  man  borne  to  the  grave  in  that 
hillside.1  You  see  his  gentle  yet  authoritative  touch 
to  the  bier ; you  hear  his  words  of  consolation  to 
that  widowed  mother;  you  listen  to  his  command, 
which  that  prostrate  form  hears  and  obeys ! Nain 
needs  but  one  such  scene  in  its  history  to  gild  with 
glory  its  walls,  however  humble  they  may  be. 

Look  across  the  level  ground,  and  note  the  culti- 
vated fields  in  sight.  Not  many  years  ago  scarcely 
an  acre  of  the  Plain  of  Esdraelon  was  tilled,  not- 
withstanding its  richness  of  soil.  The  Arabs  from 
the  East  for  centuries  kept  it  as  the  common  pas- 
ture field  for  their  horses  and  cattle,  and  would 
allow  no  farmers  to  cultivate  it,  except  a narrow 
fringe  around  each  village.  But  recently  the  ban- 
ditti have  been  repressed,  and  now  the  district  is 
rapidly  becoming  farm-land.  In  the  spring  it  is  one 
vast  prairie  of  green.  That  goodly  mountain  in  the 
distance  is  Tabor,  most  evenly  rounded  of  all  the 
mountains  in  Palestine.  We  may  not  accept  the 
old  tradition  that  it  was  the  scene  of  our  Saviour’s 
Transfiguration;  that  is  now  definitely  fixed  by 
scholars  on  Mount  Hermon,  sixty  miles  to  the 
north.  Yet  Tabor  has  the  interest  of  beauty  to  the 
tourist,  and  of  history  to  the  Bible  student,  as  we 
shall  soon  find  when  we  visit  it. 

For  Position  77,  main  tour,  see  page  234. 

1 Luke  vii:i  1-16. 


Position  76.  Map  9. 


232 


TRAVELLING  IN  THE  HOLY  LAND 


* We  will  cross  that  plain,  take  our  stand  on  Mount 
Tabor,  as  our  map  shows,  and  from  that  point  look  back 
in  this  direction.  As  we  are  now  looking  nearly  north, 
we  shall  then  be  looking  south.  See  the  number  76a  on 
Map  9. 

Position  76a.  Looking  south  from  Mount  Tabor  to  the 
Hill  of  Moreh 

This  black-robed,  white-hatted  figure  is  a Roman  Cath- 
olic monk.  He  is  pointing  toward  Endor,  still  bearing 
its  ancient  name.  The  mountain  rising  most  prominently 
before  us  is  the  Hill  of  Moreh,  from  which  we  have  just 
come.  Away  at  the  right  is  the  village  of  Nain.  We  can 
see  its  one  substantial  building,  the  Greek  chapel,  only 
a white  dot  about  halfway  up  the  mountain  side.  The 
dark  foliage  just  above  those  cultivated  fields  on  our  left 
locates  the  village  of  Endor.  There  King  Saul  made  the 
midnight  visit,  just  before  his  last  battle.1  He  came  from 
Mount  Gilboa,  which  we  see  in  the  distance,  to  the  left 
of  Little  Hermon,  crossed  the  plain  between  the  two 
mountains,  passed  through  that  valley  which  you  see 
at  the  eastern  end  of  Little  Hermon,  rode  around  to  the 
left,  and  yonder  at  Endor  under  the  hill  received  from 
the  ghost  of  Samuel  the  warning  of  his  coming  doom! 
How  real  the  story  seems,  as  we  trace  on  this  field  the 
journey  of  the  despairing  Saul! 

If  this  view  reminds  us  of  a disastrous  defeat,  it  re- 
minds us  also  of  a glorious  victory.  Right  here,  where 
these  two  figures  are  standing,  Barak  gathered  his  little 
army  to  fight  the  Canaanites,  early  in  the  epoch  of  the 
Judges.2  The  tents  of  Sisera  were  spread  out  yonder  on 
that  plain,  which,  as  we  have  already  recalled,  has  been 
the  field  of  many  battles — perhaps  more  than  any  other 
plain  on  earth,  from  Barak  even  to  Napoleon.  But  the 
real  general  of  the  Israelite  army  on  that  day  was  not 
Barak;  it  was  Deborah,  the  only  woman  whose  name  ap- 
pears on  the  list  of  the  Judges  of  Israel.  Her  spirit 
aroused  the  revolt  against  the  Canaanites,  her  wisdom 
guided  it,  her  courage  supported  it,  her  song  commemo- 
rated it.8  Down  these*  slopes  at  our  feet  rushed  the  little 
army  of  Israel,  over  yonder  plain  toward  the  right  fled 
the  chariots  of  Sisera  and  his  terror-stricken  host,  until 
they  were  entangled  in  the  marshes  of  the  river  Kishon. 

* For  Supplementary  Tour  only.  2 Judges  ivn-24. 

*1  Samuel  xxviii:7-25.  3 Judges  vn-31. 


Position  7<ia.  Map  9. 


MOUNT  TABOR 


233 


They  fought  from  heaven, 

The  stars  in  their  courses  fought  against  Sis  era. 

The  river  Kishon  swept  them  away, 

That  ancient  river,  the  river  Kishon! 

O,  my  soul,  march  on  with  strength! 

* Our  last  view  was  from  Mount  Tabor  southward. 
From  the  same  mountain,  let  us  now  look  (from  Position 
76b)  nearly  northward. 

Position  76b.  Lower  Galilee,  northeast  from  Mount 
Tabor,  past  Horns  of  Hattin  to  Upper  Galilee 

Mount  Tabor,  on  whose  summit  we  are  now  standing, 
gives  us  an  excellent  point  of  view  for  lower  Galilee. 
Nazareth  is  a little  outside  our  field  of  vision,  on  the 
left;  for  our  view  is  toward  the  northeast.  The  fields 
spread  out  before  us  and  the  olive-trees  dotting  the  hill- 
sides show  that  this  is  a fertile  and  well-tilled  land.  We 
cannot  see  the  streams  which  supply  it  with  water,  but 
we  do  perceive  evidences  of  them  in  the  valleys.  It  is 
not  like  the  region  that  we  have  been  visiting,  a great 
plain,  but  a mass  of  undulating  hills.  The  richness  of  its 
soil  attracted  the  Jews  of  the  dispersion  when  they  came 
on  pilgrimage  to  the  Holy  City,  and,  from  the  time  of 
Nehemiah  onward,  there  was  a steady  flow  of  immi- 
gration, until  “Galilee  of  the  Gentiles”1  (the  Old  Testa- 
ment name)  became  as  thoroughly  Jewish  in  its  popula- 
tion, and  as  intensely  Jewish  in  its  patriotism,  as  any 
section  of  the  land.  It  was  here  in  Galilee  that  the  party 
of  Zealots  arose,  who  strenuously  opposed  the  paying 
of  tribute  to  the  Romans;  and  you  remember  that  one 
of  that  sect  was  found  among  the  apostles  of  our  Lord.14 
Look  over  the  nearer  hills  and  you  see  one  with  an 
almost  level  summit,  rising  between  us  and  the  higher 
mountains  in  the  distance.  That  is  Kurn  Hattin,  long 
believed  to  be  the  place  where  Jesus  called  his  twelve 
apostles,  and  delivered  the  Sermon  on  the  Mount.8  Just 
beyond  it,  but  out  of  our  sight  because  surrounded  by 
hills,  lies  the  sea  of  Galilee.  Those  dimly  seen  moun- 
tains in  the  distance  are  heights  of  upper  Galilee.  We 
cannot  doubt,  although  the  gospels  do  not  mention  it, 
that  Jesus  as  boy  and  man  stood  often  on  this  mountain 
where  we  are  now  and  looked  over  this  identical  sweep 

1 Isaiah  ix:i.  * Matt.  v:i. 

•Mark  iii:i8.  * For  Supplementary  Tour  only. 

Positions  76a,  76b.  Map  9. 


234 


TRAVELLING  IN  THE  HOLY  LAND 


of  country.  Then  almost  every  hill  was  crowned  by  a 
village,  and  every  inch  of  soil  was  cultivated.  Josephus 
said  (A.  D.  go)  that  the  population  of  Galilee  numbered 
three  millions.  That  is  a great  exaggeration,  but  it  must 
have  contained  over  half  a million  people  in  the  time  of 
Christ. 


From  this  position  we  move  a few  miles  to  the 
west,  and  look  at  Nazareth,  the  home  of  Jesus,  from 
one  of  the  hills  which  we  saw  when  we  were  at  Po- 
sition 75.  Consult  Map  10,  and  you  find  our  new 
position  marked  77. 

Position  77.  Beautiful  Nazareth;  outlook  south 
from  hills  above  the  town  to  historic  Esdraelon 

Nazareth  lies  in  a bowl,  with  hills  around  it  on 
every  side;  we  are  standing  on  the  summit  of  one 
of  the  hills  just  north  of  the  town,  and  looking 
southward  over  a part  of  it.  Down  beyond  the  city 
we  can  see  the  great  Plain  of  Esdraelon,  stretching 
away  to  Mount  Carmel  in  the  remote  distance.  You 
note  a highway  descending  a slope  beyond  the  town. 
That  is  the  great  road  southward.  Study  the  map 
and  you  will  understand  how  Nazareth  lay  at  the 
junction  of  two  important  lines  of  travel — one  from 
the  Mediterranean  to  the  Sea  of  Galilee  and  the 
east,  the  other  between  the  north  and  south.  In 
ancient  times  this  was  no  secluded  village,  but  a 
center  of  trade  and  travel  routes  that  radiated  in 
many  directions.  The  youth  who  grew  up  within 
its  walls  early  became  acquainted  with  varied  cur- 
rents of  thought.  At  the  present  time,  Nazareth 
contains  a population  estimated  at  eleven  thousand. 
Among  them  are  represented  five  different  religions, 
and  all  live  apart  from  each  other.  Yet  four  of  the 


Positions  76b,  77.  Maps  9,  10. 


NAZARETH 


235 


five  churches  profess  to  walk  in  the  steps  of  One 
who  grew  from  childhood  to  manhood  in  this  city, 
and  whose  prayer  was  that  all  his  followers  might 
be  one  flock.1  Great  bands  of  pilgrims  come  here 
every  year ; fifty  or  sixty  thousand  come  from  Rus- 
sia alone.  Schools,  hospitals  and  asylums  are  main- 
tained here  by  Greek,  Latin  and  Protestant  Chris- 
tians. 

There  is  one  Name  above  every  name  associated 
with  this  city;  and,  although  we  cannot  point  to 
one  spot  more  than  another  as  the  home  of  Jesus, 
yet  we  know  that  he  must  have  walked  these 
streets,  and  climbed  these  hills,  and  viewed  that 
valley.2  In  what  kind  of  a house  may  we  suppose 
that  Joseph  the  carpenter  and  his  wife  lived  with 
their  Son?  Perhaps  it  was  not  unlike  the  homes  of 
the  humbler  (yet  not  the  poorest)  people,  as  we  see 
them  now,  one  story  high,  made  of  rough  stone 
plastered,  with  a door,  but  not  certainly  a window. 
Do  you  know  that  was  the  reason  why  the  woman 
in  the  parable  lighted  her  lamp  when  she  would 
look  for  the  lost  piece  of  silver,  as  Jesus  had  seen 
his  mother  do  many  a time — very  likely  there  was 
no  window  in  her  one-room  house ! 3 If  we  could 
look  inside  its  door  we  should  find  no  carpet  on  the 
earthen  floor,  no  chair,  no  bedstead,  no  table,  and 
not  a picture  on  the  wall.  Everybody  naturally 
uses  for  illustrations  the  facts  that  he  is  most  fa- 
miliar with.  Might  we  not  find  in  the  parables  of 
Jesus  a list  of  the  furniture  in  his  home?  There  was 
a lamp  on  its  stand;4  a measure,  used  also  as  a re- 

1John  xvii:2o,  21.  3 Luke  xv:8,  9. 

aMatt.  11:23;  Luke  1:26,  27;  Luke  ii :39,  40.  4 Matt.  v:is. 


Position  77.  Map  10. 


236  TRAVELLING  IN  THE  HOLY  LAND 

ceptacle  for  food ; a bed  of  a roll  of  matting.1  The 
only  chimney  may  have  been  a hole  in  the  roof. 
Jesus  never  owned  a Bible,  nor  any  part  of  it, 
though  he  saw  it  every  week  in  the  synagogue,2  and 
learned  its  words  by  heart  in  the  boys’  school,  held 
through  the  week  in  the  same  building.  Joseph’s 
wage  as  a carpenter  was  the  value  of  about  ten 
cents  per  day  ;3  yet  on  such  slender  means  he 
brought  up  a large  family  of  sons  and  daughters.4 
One  of  his  younger  sons,  James,  became  the  head 
of  the  Jerusalem  church;  and  that  oldest  child  in 
his  house  grew  up  the  one  consummate,  ideal  Man, 
before  whose  feet  the  loftiest  of  earth  are  proud 
to  bow ! 5 

For  Position  78,  main  tour,  see  page  237. 


* We  will  change  our  position  to  the  point  numbered 
77a  (on  Map  10),  giving  a nearer  view  of  the  town. 

Position  77a.  Nazareth,  the  home  of  the  child  Jesus, 
from  the  northeast 

We  have  come  a little  closer  to  the  town,  at  its  north- 
eastern end,  to  look  down  upon  the  view  that  our  Lord 
must  have  seen  hundreds  of  times.  Perhaps  in  his  day 
the  houses  may  have  stood  higher  up  on  the  side  of 
yonder  hill,  but  otherwise  at  this  distance  it  may  have 
appeared  much  as  it  appears  to  us  now.  As  we  are  look- 
ing southwest,  the  distant  mountain,  dimly  seen  over  the 
ridge  to  the  left,  must  be  part  of  the  Carmel  range.  The 
road  below  on  the  left  leads  directly  to  the  town.  A 
short  distance  down  that  road,  but  almost  hidden  from 
our  sight  by  buildings  just  beyond,  is  the  Fountain  of  the 
Virgin,  which  we  must  visit  when  we  have  surveyed  this 
landscape.  That  open  field,  apparently  oval  in  shape, 
containing  a few  olive  trees,  is  the  Mohammedan  ceme- 
tery. On  the  right  of  it  is  another  field  of  olives,  where 


1 Luke  xi Mark,  ii:n,  12.  4 Matt,  xiii :5s,  56. 

-*  Luke  iv:i6.  6 Philippians  iLg-n. 

* Matt.  xx:2.  * For  Supplementary  Tour  only. 


Positions  77,  77a.  Map  10. 


NAZARETH 


237 


tourists  encamp.  The  buildings  just  in  front  of  us,  on  the 
right  of  the  road  leading  to  the  town,  belong  to  Russian 
Greeks;  people  of  that  faith  dwell  in  this  section.  Be- 
yond the  cemetery  is  the  Moslem  quarter.  The  Roman 
Catholics  are  on  the  hillside,  still  farther  away.  In  all 
Oriental  cities  the  inhabitants  divide  along  the  lines  of 
their  religious  faith.  This  is  one  fact  which  keeps  the 
sects  hostile  to  each  other,  and  results  in  an  utter  lack  of 
national  patriotism. 

The  houses  are  mostly  built  of  stone,  for  the  proportion 
of  well-to-do  people  is  larger  here  than  in  most  places  in 
Palestine.  But  here,  as  elsewhere,  we  notice  that  the 
windows  are  few  and  small;  the  people  spend  their  days 
out  of  doors,  and  are  in  their  houses  only  at  night. 


W e will  follow  one  of  the  streets  up  the  hillside 
to  our  next  position,  nurnber  78,  before  a fountain 
which  gave  the  city  its  location,  and  now  gives  it 
fame.  See  Map  10. 

Position  78.  Ancient  Fountain  of  the  Virgin, 
where  Mary  came  for  water;  Nazareth 

Notice  that  little  recess  arched  over:  there  is 
the  fountain  from  which  the  people  of  Nazareth 
have  obtained  water  for  centuries  unknown.  The 
source  of  the  supply  is  a spring  which  bubbles  out 
(under  the  floor  of  a church)  at  some  distance  up 
the  hill.  This  arch  may  be  modern,  but  the  foun- 
tain itself  is  very  ancient.  It  receives  its  name 
from  the  mother  of  our  Lord,  who  must  have  jour- 
neyed here  daily  for  water,  just  as  in  the  twentieth 
century  women  walk  thither  with  their  water-jars 
poised  on  head  or  shoulder,  morning  and  evening. 
See  that  young  woman  in  front,  with  her  boy:  I 

wonder  whether  the  costumes  of  Mary  and  her  Son 
looked  like  the  dress  of  that  pair.  Perhaps  they 
did,  except  for  the  fez  cap,  which  is  a modern  fash- 


PoHitions  77a,  78.  Map  10. 


238  TRAVELLING  IN  THE  HOLY  LAND 

ion.  How  much  do  you  suppose  that  jar  of  water 
will  weigh  ? If  one  tries  to  lift  a filled  jar,  as  it  stands 
on  that  corner  of  the  well,  he  may  find  it  more  than 
he  cares  to  lift.  A woman  of  Nazareth  smiles  at  the 
awkwardness,  picks  up  the  jar  in  an  easy  swing, 
lifts  it  on  her  shoulder,  and  walks  away  with  it  in 
apparent  ease.  Near  at  hand,  there  on  the  right,  is 
the  khan  of  the  village,  where  caravans  stop,  and 
where  a cattle  market  is  now  in  progress.  Daily, 
Mary  and  the  Child  Jesus  must  have  walked  hand 
in  hand  to  this  spring,  for  it  was  then,  and  is  yet, 
the  universal  custom  for  the  women  to  carry  the 
water  to  the  home.  While  it  is  not  mentioned  in 
the  gospel-story,  it  is  one  of  the  places  which  con- 
nect the  present  life  of  this  land  directly  with  the 
events  of  nineteen  hundred  years  ago. 

For  Position  79,  main  tour,  see  page  241. 


* A little  west  of  this  Fountain  of  the  Virgin,  back  of  it, 
and  at  our  left,  is  an  old  Greek  church.  A tradition,  dat- 
ing as  far  back  as  the  sixth  century,  gives  to  this  site  a 
peculiar  interest,  and  we  will  visit  it. 


Position  78a.  Greek  Church,  on  the  supposed  site  of 
the  ancient  synagogue,  where  Christ  taught — Nazareth 

We  are  looking  northeast.  In  the  distance  rises  the 
hill  from  which  we  looked  in  Position  77a.  As  you  see, 
there  is  nothing  prepossessing  in  this  building,  nor  is  it 
very  ancient.  Look  at  its  bare  walls,  and  narrow  win- 
dows, and  small  entrance-doors.  Notice  that  at  either 
end  it  is  approached  by  stone  steps  leading  down  to  it 
from  the  higher  streets  on  the  hillside.  Now  for  the 
tradition  about  this  church;  it  is  said  to  stand  upon  the 
site  of  the  synagogue  where  Jesus  was  wont  to  worship 
in  his  youth,  and  where  he  preached  his  first  discourse  in 
Galilee.1 


* For  Supplementary  Tour  only.  1 Luke  iv:  16-30. 


Positions  7S,  7Sa.  Map  10. 


NAZARETH 


239 


What  would  we  not  give  if,  in  place  of  this  modern 
church,  that  old  synagogue  were  standing  here  to-day? 
Well,  suppose  we  reconstruct  it.  It  faces  the  north  in 
order  to  have  the  platform  and  the  “Ark”  on  the  end 
nearest  Jerusalem.  That  would  bring  the  entrance  up  at 
the  farther  end  beyond  the  gate  of  the  present  building. 
This  window  with  iron  bars  is  toward  the  south;  and 
directly  under  it  within  was  the  sacred  chest  from  which 
the  “minister”  took  forth  the  roll  of  the  Prophet  Isaiah, 
which  he  handed  to  Jesus.1  (That  title,  by  the  way, 
scarcely  expresses  the  function  of  this  officer,  and,  in  the 
Revised  Version,  it  is  changed  to  the  word  “attendant.”) 
He  combined  in  one  person  the  duties  of  janitor  to  care 
for  the  building,  the  clerk  to  lead  the  responses,  and  the 
master  of  the  village  school,  held  in  the  same  edifice. 

The  male  worshipers  are  seated  on  rugs,  laid  upon  the 
stone  floor.  Upstairs  is  a latticed  gallery  where  one 
might  see  the  flash  of  dark  eyes.  That  gallery  is  for  the 
women,  who  may  not  sit  with  their  husbands,  but  can 
hear  the  service  without  being  seen.  Maybe  a sister  of 
the  young  Rabbi  Jesus,  just  from  Jerusalem,  is  listening 
up  there  for  her  famous  brother’s  voice!  Jesus  has  stayed 
one  year  in  Judea,  and  then  by  way  of  Samaria  and  Ja- 
cob’s well  he  has  come  to  Galilee,  his  boyhood  ^home.1 
He  came  straightway  to  Nazareth,  and  would  have  made 
this  place  the  center  of  his  Galilean  ministry;  but  its 
people  would  not  believe  that  One  who  had  been  so  re- 
cently a carpenter  among  them  could  be  a prophet.  They 
listened  coldly,  drove  him  out  of  the  synagogue,  and 
would  have  slain  him  if  he  had  not  escaped  their  hands. 
What  an  honor,  above  all  other  cities  in  Galilee,  Nazareth 
lost  on  that  day! 

* In  one  of  the  streets  of  Nazareth  we  find  a carpenter 
shop,  and  we  pause  there  for  a moment. 


Position  78b.  Carpenter  shop  in  Nazareth 

This  reminds  us  of  the  fact  that  in  this  very  town  Jo- 
seph, the  husband  of  Mary,  worked  as  a carpenter.  The 
word  in  the  original  means  “a  skilled  worker  in  wood.”8 
When  Jesus  came  back  to  Nazareth  as  a teacher,  they 


1 Luke  iv : 17-20.  3 Matt,  xiii : 5 5. 

2 John  iv:i-6.  * For  Supplementary  Tour  only. 


Positions  7<Sa,  78b.  Map  10. 


240  TRAVELLING  IN  THE  HOLY  LAND 

said  “Is  not  this  the  wood-worker’s  son.”  And  in  Mark’s 
account  we  read  that  Jesus  followed  the  same  trade,1 
according  to  the  custom  of  the  East,  where  a son  almost 
invariably  takes  up  his  father’s  work.  It  is  possible  that 
Joseph’s  shop  may  have  looked  somewhat  like  this,  al- 
though the  carpenter  of  to-day  and  the  wood-worker  of 
twenty  centuries  ago  would  represent  different  trades. 
We  think  of  the  carpenter  as  a house-builder,  but  in 
those  days  scarcely  any  houses  were  made  of  wood;  and 
there  were  not  even  window-frames  after  our  modern 
fashion.  A wood-worker  might  build  the  door  of  the 
house,  but  scarcely  anything  else  in  it  except  the  simple 
articles  of  furniture;  perhaps  plows  for  the  use  of  farmers. 
It  may  be  inferred  from  the  narrative  that  Joseph  died 
before  Jesus  entered  upon  his  mission,  leaving  a widowed 
mother  of  at  least  seven  sons  and  daughters.*  Upon 
Jesus,  as  the  oldest  son,  devolved  the  care  and  support 
of  the  family.  His  wages  were  low,  about  ten  or  fifteen 
cents  of  our  money,3  although  the  purchasing  power  of 
that  sum  was  far  greater.  But  on  the  shoulders  of  the 
widow’s  son  rested  a heavy  burden,  borne  cheerfully  until 
his  younger  brothers  were  able  to  share  it.  In  those 
times  the  worker  made  up  a number  of  plows,  or  yokes, 
or  measures,  or  other  articles,  and  then  travelled  through 
the  villages  selling  them;  and  this  may  have  been  the 
everyday  life  of  our  Lord  during  the  latter  part  of  those 
eighteen  silent  years,  of  which  the  gospels  make  no  men- 
tion. Or  he  may  have  been  a master-builder,  directing 
workmen  as  he  later  organized  and  directed  his  disciples. 
That  young  man  planing  a board  beside  his  bench  may 
be  dressed  somewhat  as  Jesus  was,  although  he  doubtless 
wore  a turban,  certainly  not  a fez.  Pictures  that  repre- 
sent Jesus,  with  uncovered  head,  standing  out  of  doors, 
are  incorrect.  The  Oriental  always  wears  a head-cover- 
ing. 


Let  us  look  at  a scene  often  to  be  witnessed  on 
the  Galilean  hills,  illustrating  the  oriental  method 
of  treating  harvested  grain. 

1 Mark  vi  13.  s Matt.  xx:2  (Rev.  Ver.  “shilling”). 

2 Matt,  xiiirss,  56. 


Positions  7Sh,  79.  Map  10. 


THRESHING  IN  GALILEE 


24I 


Position  79.  A threshing-floor  in  the  hills  of  Gali- 
lee; the  women  winnowing 

Here  is  a sight  which  brings  to  mind  the  many 
allusions  in  the  Bible  to  the  threshing  and  winnow- 
ing of  grain.  A smooth  place  is  chosen — the  best  is 
the  surface  of  a large,  smooth  rock,  and  preferably 
on  high  ground,  where  it  is  exposed  to  the  sweep  of 
the  wind.  Whoever  looks,  for  instance,  at  the  sa- 
cred rock  under  the  Dome  of  the  Rock,  on  Mount 
Moriah  (Position  19),  sees  that  it  originally  an- 
swered every  requirement  for  Araunah’s  threshing 
floor,  as  it  is  named  in  the  first  mention  of  the 
place.1  With  us,  threshing  is  sometimes  done  on  a 
barn  floor,  within  doors,  but  in  Palestine  there  is 
never  (or  very  rarely)  any  rain  during  the  harvest 
season,  so  all  work  is  done  in  the  open.  The 
sheaves  are  spread  out  on  the  “floor,”  and  cattle 
draw  over  them  a drag,  having  on  its  under  sur- 
face nails  and  sharp  stones,  which  separate  the  ker- 
nels from  the  straw.2  It  is  winnowed  by  being 
thrown  up  against  the  wind.3  From  impurities  the 
grain  is  cleansed  by  means  of  sieves,  generally  han- 
dled by  women,  as  we  see  here.  Notice  that  the 
merciful  provision  of  leaving  the  oxen  unmuzzled4 
has  not  been  carried  out  in  this  instance.  We  read 
of  Boaz  sleeping  on  his  threshing  floor — that  was 
to  protect  the  newly  winnowed  grain  from  thieves. 
The  straw  left  after  the  threshing  is  used  as  fodder 
for  cattle.  Here  in  the  twentieth  century  after 
Christ,  we  note  almost  precisely  the  processes  fol- 
lowed in  the  twelfth  century  before  Christ. 


3 Psalm  xxxv : 5. 
* Deut.  xxv  14. 


1 II  Samuel  xxivi8. 

2 Isaiah  xli : 1 5 ; Hosea  x:ii. 


Position  79.  Map  10. 


242  TRAVELLING  IN  THE  HOLY  LAND 

About  four  miles  northeast  of  Nazareth  one 
comes  to  Kefr  Kenna,  which  is  believed  to  be  Cana 
of  Galilee.  It  must  be  admitted,  however,  that 
some  of  the  best  authorities  locate  Cana  a few  miles 
distant,  at  Kana  el  Jelil.  You  will  find  our  eighti- 
eth point  of  view  at  Kefr  Kenna,  on  Map  9. 

Position  80.  Cana  of  Galilee  and  its  well,  from  the 
south 

Do  you  see  that  village  yonder  upon  the  hill? 
That  is  the  traditional  Cana,  but  a very  different 
place  in  its  present  condition  from  the  Cana  which 
Jesus  visited  at  least  twice.  Just  before  us  is  the 
old  well  of  the  town.  The  water  which  became 
wine  may  have  been  drawn  at  this  very  spot;  for 
we  have  already  learned  that  the  village  well  is  apt 
to  be  one  of  the  most  abiding  institutions  in  the 
East.  The  well  has  steps  leading  down  to  the 
water,  and  on  the  left  is  the  trough  where  the  ani- 
mals drink.  Here  are  cattle  that  have  been  drink- 
ing, and  camels  patiently  awaiting  their  turn,  and 
goats  and  sheep  grouped  around.  Once,  according 
to  the  familiar  story  in  the  Fourth  Gospel,  a row 
of  servants  came  down  from  that  village  to  this 
wrell.  There  was  to  be  a wedding,  and  much  water 
would  be  needed  for  the  washing  of  the  guests. 
Can  you  not  see  the  women  of  the  household  re- 
plenishing their  jars  again  and  again,  to  fill  the 
six  waterpots  of  stone  in  the  court  of  a house  yon- 
der on  the  hill?1  There  is  a sudden  increase  in  the 
company,  for  Jesus  has  come  from  the  Jordan,  with 
a half  dozen  of  his  friends.  That  noble-looking  ma- 
tron conversing  with  him  quietly  in  the  corner  has 

1 John  i. 


Position  80.  Map  9. 


CANA  OF  GALILEE 


243 


an  anxious  expression  on  her  brow,  for  she  is  a 
friend  of  the  family,  and  the  wine  for  the  feast  is 
spent.  See  the  servants  filling  their  jars  at  the 
great  stone  water  vessels ! They  who  draw  the 
water  first  learn  that  a marvel  has  been  wrought. 
A year  passes  by,  a year  of  work  in  Judea,  and  again 
Jesus  and  his  disciples  are  at  Cana.1  Who  is  this 
man  in  the  robes  of  the  court  in  such  haste  to  find 
Jesus?  He  is  a nobleman  living  down  at  Caper- 
naum by  the  sea,  fifteen  miles  away;  and  he  has 
come  to  bring  the  Mighty  Healer  to  the  bedside  of 
his  fever-smitten  boy.  But  see,  he  goes  away  alone, 
yet  glad,  for  he  bears  with  him  the  Master’s  word, 
Thy  son  liveth!  Thus  two  gospel  narratives  are 
made  very  real  to  us,  as  we  look  up  to  that  ancient 
village  on  yonder  hill. 

While  we  are  at  Cana  let  us  look  into  one  of  its 
homes  and  see  the  people’s  manner  of  living. 

Position  81.  In  the  court  of  a village  home — Cana 
of  Galilee 

Do  you  see  any  token  to  indicate  that  this  is  a 
Christian  family,  rather  than  a Mohammedan? 
Look  at  the  arch  over  that  nearest  door,  and  you 
find  a Greek  cross : that  shows  that  the  people 
dwelling  in  this  house  are  Greek  Christians.  You 
see  a reason  why  every  house  opens  not  on  the 
street,  but  on  a high-walled  court;  for  all  the  life 
of  the  family  is  carried  on  in  the  open  air,  and  the 
house  is  used  only  for  sleeping,  except  in  the  brief 
period  of  rainy  weather.  This  is  a family  of  some 
social  position,  for  the  house  has  two  stories,  and  is 
built  better  than  many.  You  note,  however,  that 

1John  iv:46-53. 


Positions  80,  81.  Map  &. 


244 


TRAVELLING  IN  THE  HOLY  LAND 


the  only  window  in  sight  is  very  small,  and  has  no 
glass.  It  lets  in  a little  air,  and  a very  little  light. 
The  access  to  the  upper  story,  you  notice,  is  by  a 
stone  staircase,  not  inside  the  house,  but  out  of 
doors.  On  the  staircase  stands  the  master  of  the 
house,  wearing  his  outer  garment,  the  abba.  He 
would  lay  this  aside  if  he  were  going  to  work,  but 
work  is  not  in  his  plan  of  life — that  is  for  the 
women-folk,  and  we  can  see  that  they  are  busily 
engaged  in  it.  Here  are  a number  of  women,  and 
quite  a troop  of  children  of  various  ages.  As  this 
is  a nominally  Christian  family  these  women  cannot 
be  the  wives  of  the  householder.  They  are  prob- 
ably his  daughters-in-law.  It  is  the  custom  for 
each  married  son  to  bring  his  bride  home  to  the  pa- 
ternal dwelling,  and  for  all  the  children  and  grand- 
children to  live  together.  A married  woman  in  the 
East  never  goes  home  with  her  children  to  her 
mother’s  house  for  a visit  of  more  than  a day.  From 
the  appearance  of  the  court  we  infer  that  this  is 
wash-day.  But  notice  the  limited  supply  of  water 
— a single  jar  for  all  the  family  washing!  One 
woman,  near  the  second  door,  seems  to  be  grinding 
grain  with  a small  hand-mill,  for  the  family  bread- 
baking. A little  flock  of  goats  wait  contentedly  in 
the  court.  Often  the  lower  floor  of  a house  will  be 
used  for  sheep,  goats,  and  donkeys,  while  the  family 
live  upstairs.  As  we  gaze  on  this  scene  we  recall 
the  allusions  to  homes  in  the  Bible — the  home  of 
Boaz  in  Bethlehem,1  of  Elkanah  in  Ramah,2  of 
Jesse  in  Bethlehem,3  of  the  rich  family  in  Shunem, 
who  entertained  the  prophet  Elisha.4 


1 Ruth  ii:i. 

2 I Sam  i:i. 


Position  81. 


4 I Sam.  xvii:i2. 

4 II  Kings  iv:8-io. 


MOUNT  OF  BEATITUDES 


245 


About  ten  miles  northeast  from  Cana,  and  five 
miles  west  of  the  Sea  of  Galilee,  stands  a double- 
peaked  mountain,  whose  form  doubtless  suggested 
its  name,  Kurn  Hattin  (the  Horns  of  Hattin).  Tra- 
dition names  this  as  the  place  where  the  Sermon 
on  the  Mount  was  given.  Thither  we  go  now,  and 
from  that  Mount  of  the  Beatitudes  we  shall  look 
toward  the  northeast.  Find  the  spot  for  yourself 
on  Map  9 and  notice  what  the  red  lines  tell  about 
the  range  of  our  next  outlook,  marked  82. 

Position  82.  Looking  northeast  from  Mount  of 
Beatitudes  to  Sea  of  Galilee 

Look  across  those  cultivated  fields,  and  through 
that  deep  gorge.  It  is  called  the  Valley  of  the 
Pigeons,  from  the  thousands  of  birds  that  make 
their  nests  in  its  walls.  Beyond  it,  and  far  below, 
we  see  the  curved  shore  of  the  Sea  of  Galilee.  That 
level  place  beside  the  sea  is  the  Plain  of  Gennesaret. 
It  is  on  its  northwestern  shore,  a little  south  of 
Capernaum.  Later  we  shall  pass  along  that  shore 
to  visit  the  supposed  sites  of  Bethsaida  and  Caper- 
naum, and  from  Bethsaida  we  shall  look  back  to 
this  mountain.  Every  place  on  which  our  eyes  now 
rest  has  its  memories,  sacred  and  historical.  Here, 
where  the  Arab  stands  in  front  of  us,  Jesus  may 
have  sat  with  the  disciples,  and  uttered  those 
words  of  blessing,  with  which  the  greatest  of  all 
sermons  begins.1  Another  and  more  momentous 
event  may  have  taken  place  here  also.  You  remem- 
ber that  it  was  on  a mountain  in  Galilee  2 that  the 
risen  Christ  appeared  to  the  great  body  of  the  dis- 


1 Matt.  v:i. 


* Matt.  xxviii:i6.  Rev.  Ver. 


Position  82.  Map  9. 


246 


TRAVELLING  IN  THE  HOLY  LAND 


ciples — five  hundred  in  number,  wrote  the  Apostle 
Paul.1  If  this  is  the  mountain  of  the  Sermon,  then 
it  is  also  the  mountain  of  that  official  appearance, 
when  the  Christ  gave  his  great  commission  to  his 
followers. 

Now  look  again  at  that  wild  gorge,  the  Valley  of 
the  Pigeons.  If  we  were  near  enough  to  examine 
those  precipitous  walls,  a thousand  feet  high,  we 
should  find  them  honeycombed  with  caves.  In  the 
days  of  Herod  the  Great,  just  before  Christ  was 
born,  they  were  a resort  of  robbers,  and  so  difficult 
of  approach  that  Herod’s  warriors  could  reach  them 
only  by  lowering  from  above  great  chests  filled 
with  his  soldiers.  Even  then  the  robbers  slew  each 
other,  and  the  last  of  the  band  leaped  down  the 
precipice  to  death,  rather  than  surrender!  Here, 
too,  was  fought  the  last  battle  of  the  Crusaders,  in 
1182,  when  the  cross  went  down  finally  before  the 
crescent,  and  the  Christian  kingdom  of  Judea  passed 
away. 

Beyond  this  valley,  with  its  grim  associations, 
look  at  that  calm  Plain  of  Gennesaret  by  the  sea. 
Do  you  remember  that,  on  the  morning  after  that 
night  when  Jesus  walked  on  the  water  to  his  dis- 
ciples, he  landed  on  that  plain?2  The  news  of  the 
great  Healer’s  coming  went  throughout  the  region ; 
and  its  people  brought  their  sick  from  every  quar- 
ter, to  be  healed  by  the  touch  of  our  Lord. 

From  the  Mount  of  the  Beatitudes  we  pass  east- 
ward to  the  Sea  of  Galilee,  and  fix  upon  a point  a 
little  south  of  Tiberias,  the  principal  town  now 
standing  beside  the  lake.  Notice  on  Map  9 the 

*1  Corinthians  xv:6.  a Matt.  xiv:34. 

Positions  82,  83.  Map  9. 


SEA  OF  GALILEE 


247 


figure  83  and  the  diverging  lines  that  show  how 
much  of  the  country  will  be  in  sight. 

Position  83.  The  storied  Sea  of  Galilee  and  its  wall 
of  hills;  north  over  Tiberias,  on  its  west  bank 

From  our  eminence  on  the  southwestern  shore 
we  are  taking  our  first  fairly  comprehensive  view 
of  the  Sea  of  Galilee,  so  closely  connected  with  the 
life  of  our  Lord.  Almost  at  our  feet  are  the  hot 
baths  of  Tiberias,  which  have  been  used  for  their 
curative  power  in  all  ages.  That  town  beyond  is 
Tiberias,  now  almost  the  only  place  of  importance 
on  the  lake,  although  but  once  named  in  the  New 
Testament.1  Around  yonder  point  and  some  miles 
up  the  lake  is  Capernaum,  which  we  shall  visit 
later.  There  are  hills  almost  two  thousand  feet 
high  on  this  western  side  of  the  lake,  but  in  most 
places  they  stand  some  distance  back  from  the  bank, 
leaving  space  for  villages,  which  once  formed  al- 
most a continuous  line,  from  Tarichsea  on  the  south 
to  Bethsaida  on  the  north.  The  surface  of  those 
waters  is  nearly  seven  hundred  feet  below  the  level 
of  the  Mediterranean,  and  its  greatest  depth  is 
about  two  hundred  feet.  The  water  is  intensely 
and  beautifully  blue.  All  visitors,  no  less  than  the 
people  dwelling  around  it,  have  admired  this  bowl 
of  blue  water  set  in  a frame  of  mountains.  The 
Rabbis  said : “Although  God  has  created  seven 

seas,  yet  he  has  chosen  this  one  as  his  special  de- 
light.” If  you  look  at  the  map,  you  notice  that  the 
lake  bed  is  shaped  like  the  outline  of  a pear,  with 
its  stem  at  the  southern  end.  That  form  gave  the 
lake  its  earliest  name,  Chinnereth  ( ch  hard,  like  k), 


1 John  vi:23. 


Position  83.  Map  9. 


248 


TRAVELLING  IN  THE  HOLY  LAND 


i.  e.,  harp-shaped,  from  Kinnor,  which  means  a 
harp.1  This  in  the  New  Testament  time  became 
Gennesaret,2  though  more  frequently,  from  the  prov- 
ince beside  it,  it  was  called  the  Sea  of  Galilee,  and 
once  it  is  spoken  of  as  the  Sea  of  Tiberias.3  Its 
modern  name  is  Bahr  Tubariyeh. 

No  part  of  the  land  is  so  fragrant  in  memories 
of  our  Lord  as  this  sea.  His  home  at  Nazareth  was 
about  seventeen  miles  distant,  and  we  may  well  be- 
lieve that  one  so  fond  of  outdoor  life  often  visited 
this  lake  during  his  youth.  During  the  most  active 
year  in  his  ministry,  his  home  was  beside  it.4  Upon 
it,  seated  in  a boat,  he  was  wont  to  preach  to  multi- 
tudes assembled  upon  its  sloping  shores.5  Its 
storm  was  calmed  by  him,6  and  upon  its  waters  he 
walked  one  night  when  his  disciples  were  in  danger.7 
No  lake  upon  the  earth  has  for  the  Christian  the 
interest  of  the  Sea  of  Galilee. 

Let  us  now  take  a look  at  yonder  city  of  Tiberias, 
from  the  lake.  Position  84  on  the  map  (Map  9) 
will  locate  us. 

Position  84.  Tiberias,  a town  of  Jewish  fishermen; 

Sea  of  Galilee 

Here  is  Tiberias,  on  the  shore  of  the  lake.  This 
town  was  founded  in  the  first  years  of  our  Chris- 
tian era.  At  that  time  the  surrounding  province  of 
Galilee  was  in  the  very  height  of  its  prosperity,  and 
Herod  Antipas,  the  ruler  of  Galilee,  decided  to 
build  a magnificent  capital.  He  settled  upon  this 

1 Numbers  xxxiv:u.  B Luke  vn-3. 

a Luke  v:i.  0 Matt,  viii  '.23-27. 

3 John  vi:i.  7 Matt.  xiv:22*32. 

4 Luke  iv:3i. 


Positions  83,  84.  Map  9. 


TIBERIAS,  SEA  OF  GALILEE 


249 


site,  and,  between  A.  D.  16-22,  while  Jesus  was  yet 
working  in  Nazareth,  built  a city  here  and  called  it 
Tiberias,  after  the  Roman  emperor.  That  hill  back 
of  the  town  has  looked  down  upon  many  stormy 
scenes;  for,  while  Tiberias  seems  to  have  escaped 
the  disasters  which  the  Romans  visited  upon  the 
other  cities  in  Palestine — every  other  city  on  the 
lake,  for  instance,  being  entirely  wiped  out — and 
became  the  headquarters  of  the  Sanhedrin,  after  the 
fall  of  Jerusalem,  still  it  has  been  fought  over  many 
times.  It  was  captured  by  the  Persians  in  614; 
by  the  Arabs  in  637;  by  Tancred  the  Crusader;  and 
in  1187  by  Saladin.  To-day  it  has  a population  of 
nearly  four  thousand,  mostly  Jews,  and  is  consid- 
ered one  of  their  sacred  cities. 

In  those  New  Testament  days,  nineteen  hundred 
years  ago,  towns  were  all  along  the  banks,  crowd- 
ing down  to  the  water’s  edge,  just  as  we  see  Ti- 
berias doing  here.  Then,  we  are  told,  there  were 
nine  towns  around  this  lake,  with  a population  of 
not  less  than  fifteen  thousand  each,  and  some  were 
even  larger.  They  undoubtedly  formed  an  almost 
unbroken  line  of  buildings  around  the  shore.  This 
was  certainly  a thriving  country.  Note  that  ancient 
fortress,  with  its  arched  roadway  and  round  tower. 
That  fortress  and  the  one  beyond  were  built  origi- 
nally to  defend  the  town  from  any  invasion  from  the 
lake.  During  the  Roman  occupation  of  this  coun- 
try, it  is  said,  there  was  a small  fleet  of  war  vessels 
on  this  little  inland  sea. 

What  burning  suggestions  come  to  us  as  we  stand 
by  this  shore  and  read  the  Bible  records  of  events 
that  took  place  here  away  back  through  the  years. 
Notice  the  boats  below  us,  each  with  its  one  stretch 


Position  84.  Map  9. 


250  TRAVELLING  IN  THE  HOLY  LAND 

of  canvas  so  simply  hung.  We  wonder  whether 
Christ  was  asleep  in  such  a boat  when  that  storm 
arose,  and  the  disciples  became  sore  afraid.  And 
to  think  that  the  waves  here  have  never  been  en- 
tirely at  rest  since  they  rippled  against  these  shores 
at  Jesus’  feet! 

So  far  as  we  know,  this  city  was  never  visited  by 
our  Lord — for  it  was  then  a new  city,  almost  en- 
tirely Gentile  and  pagan.  Yet  it  brings  Christ  more 
vividly  to  mind  than  any  other  spot  on  this  lake, 
for  Capernaum  and  Bethsaida  have  passed  away, 
while  Tiberias  remains. 

Let  us  go  down  near  that  group  of  people  beyond 
that  wall. 

Position  85.  Life  on  the  shore  of  Galilee,  at  Ti- 
berias 

Is  that  Simon  Peter’s  boat  here  in  front  of  us? 
And  is  that  the  old  fisherman  himself  who  is  selling 
fish  to  that  young  woman  ? How  easy  it  would  be 
for  us  to  forget  that  we  are  standing  among  men 
and  women  of  to-day,  and  to  think  that  we  were 
among  the  crowds  that  swarmed  about  this  sea  in 
those  early  days ! It  would  require  but  little  imagi- 
nation to  see  our  Saviour  seated  on  the  stern  of 
that  further  boat,  and  the  listening  multitude  on 
the  land,  if  we  were  at  Capernaum,  six  miles  north- 
ward, up  the  shore  of  this  same  sea!  A larger 
number  of  women  are  in  these  groups  than  one 
usually  sees  out  of  doors  in  an  Eastern  city.  The 
Jews  allow  their  women  much  more  liberty  than 
the  Mohammedans.  Most  of  these  women  are 
cleaning  fish — work  which  would  be  done  by  men 

Positions  84,  85.  Map  9. 


TIBERIAS,  SEA  OF  GALILEE 


251 


among  us.  That  old  fortress,  with  its  arched  road- 
way, stands  out  more  prominently  here.  Evidently 
someone  lives  over  the  tower.  In  just  such  a boat 
as  that  further  one,  one  windy  morning  in  March, 
we  set  out  for  a sail  on  the  Sea  of  Galilee ; and  in 
fifteen  minutes  we  found  the  water  so  rough  that 
people  who  had  crossed  the  Atlantic  well  were 
made  seasick  by  the  heaving  of  our  little  vessel. 

For  Position  86,  main  tour,  see  page  252. 


* Let  us  enter  the  city,  which  thus  far  we  have  seen  only 
from  without,  and  visit  its  modern  hotel,  very  different 
in  some  aspects  from  the  ancient  Khan. 

Position  85a.  Inside  the  court  of  an  Oriental  inn; 
Tiberias 

This  is  the  Sea  of  Galilee  Hotel,  inside  the  old  wall  of 
Tiberias.  It  is  a good  type  of  many  Oriental  inns  in  the 
cities.  The  rooms  stand  around  an  open  court — in  this 
instance  planted  with  trees  and  bushes.  The  lower  floor 
is  used  for  store  rooms;  and  in  the  court  are  often  seen 
beasts  of  burden.  At  the  left  on  the  upper  floor  are 
rooms  for  guests,  opening  upon  a balcony,  and  at  the 
right  is  the  dining-room.  In  this  hotel  we  stayed 
through  three  days  of  spring  rain  in  March,  unwillingly, 
for  the  loss  of  time  compelled  us  later  to  hasten  and  to 
pass  by  some  interesting  places  on  our  way  to  Damascus. 
Those  of  our  party  who  rode  on  horseback  all  day  in  the 
rain  from  Nazareth  to  Tiberias  will  never  forget  their 
first  meal  in  this  house — and  it  was  a good  one  (for  we 
carried  our  own  cook  with  us) ; also  the  inspiring  an- 
nouncement of  the  first  course  at  dinner,  “fish  from  the 
Sea  of  Galilee!”  Good  fish  they  were  too,  somewhat 
like  perch,  each  large  enough  for  the  portion  of  one 
person.  The  fish  from  this  sea  were  famous  in  ancient 
times.  One  emperor,  it  is  said,  had  them  sent  for  the 
royal  tables  all  the  way  to  Rome.  We  read  that  John 
the  disciple  was  known  to  the  high  priest  in  Jerusalem;1 
it  may  have  been  that  the  fishing  firm  of  Zebedee,  Sons 
& Co.2  supplied  fish  to  the  high  priest’s  palace! 

1 John  xviii:i5.  2 Matt,  iv:  18-22;  Luke  v:3-9. 

* For  Supplementary  Tour  only. 

Positions  85.  85n.  Map  9. 


252  TRAVELLING  IN  THE  HOLY  LAND 

How  far  may  this  modern  hotel  represent  the  inns  of 
Scripture?  Like  this,  they  were  built  around  a court, 
with  rooms  for  guests  on  the  second  floor,  and  stables 
for  mules  and  resting-places  for  muleteers  below.  But  in 
Oriental  inns  of  the  common  type  each  family  of  guests 
provided  its  own  meals  and  prepared  them. 


Let  us  look  again  at  a scene  on  the  lake,  from  a 
point  indicated  on  the  map  by  the  figure  86.  Ob- 
serve what  the  lines  that  diverge  from  86  show 
about  the  direction  and  extent  of  our  outlook. 

Position  86.  Fishermen  on  the  Sea  of  Galilee,  and 
the  distant  hills  of  the  Gadarenes 

Does  not  this  call  to  your  mind  more  than  one 
such  scene  in  the  story  of  Jesus  and  the  twelve  dis- 
ciples? Here  is  the  same  Sea  of  Galilee;  though  it 
looks  quiet  enough  now,  still  at  any  minute  a gale 
is  likely  to  come  sweeping  down  from  the  north, 
lashing  this  water  into  waves.1  Yonder  are  the 
hills  in  the  country  of  the  Gadarenes,  where  Jesus 
set  free  a man  from  a legion  of  demons.2  Those 
men  are  looking  shoreward — are  they  listening  to  a 
voice  which  says,  “Cast  the  net  on  the  right  side 
and  ye  shall  find?”3  I wonder  if  these  men  have 
ever  toiled  all  night  and  taken  nothing.4  Imagine 
their  surprise  if  they  should  suddenly  bring  up  such 
a multitude  of  fishes  that  their  nets  would  break 
and  the  farther  boat  would  have  to  come  and  help 
them,  both  boats  being  filled  until  they  began  to 
sink.  You  remember  that  from  the  shores  of  this 
lake  Christ  chose  nearly  all  his  twelve  apostles. 
Simon  and  Andrew,  his  brother,  were  casting  their 
net  right  here  just  in  this  way  when  the  Master 

‘Matt.  viii:i8-27.  3 John  xxi:i-6. 

* Mark  vn-20.  4 Luke  v:3- n. 


Positions  85a,  86.  Map  9. 


FISHERMEN  ON  SEA  OF  GALILEE 


253 


called,  and  they  forsook  their  net  and  followed  him.1 
The  apostles  were  not  men  of  the  better  class, 
worldly  minded,  and  self-satisfied ; nor  were  they 
at  the  extreme  of  the  social  order,  the  restless,  revo- 
lutionary, discontented  element.  He  called  men 
who  were  at  work  earning  their  living  by  honest  la- 
bor— fishers  and  farmers.  At  least  two  of  those 
men  possessed  great  qualities — one  the  impetuous 
fisherman,  who  was  always  ready  for  action,  and 
the  other  a young  dreamer,  who,  according  to  early 
Christian  tradition,  long  afterward  gave  to  the  world 
the  Fourth  Gospel,  “the  sublimest  composition  of 
man,”  Coleridge  calls  it.  We  would  like  to  know 
more  about  that  youth ; he  could  have  been  no  com- 
mon man  ! What  were  the  thoughts  that  swept  over 
his  soul  as  he  sat  in  his  boat  here  at  night  under  the 
stars? 

We  go  up  the  western  shore  of  the  lake  from 
Tiberias  about  three  miles,  and  there,  from  one  of 
the  hills,  take  our  next  view,  from  the  spot  marked 
87  on  Map  9. 

Position  87.  Plain  of  Gennesaret  and  Sea  of  Gali- 
lee, north  from  above  Magdala  to  upper  Galilee 

Our  point  of  view  is  about  halfway  up  the  west- 
ern shore  of  the  lake,  near  the  place  where  it  is 
widest.  Just  beside  this  hill  where  we  are  stand- 
ing, but  outside  our  line  of  vision  on  the  right,  was 
probably  to  be  found  the  site  of  Dalmanutha,  where 
Jesus  once  landed,  coming  from  the  country  of  the 
Decapolis  across  the  lake ; but  was  met  by  such 
unbelief  on  the  part  of  its  people,  and  by  so  urgent 

1 Mark  i:  16-20. 


I’OMitionM  80,  87.  Map  9. 


254  TRAVELLING  IN  THE  HOLY  LAND 

a demand  for  some  miracle  as  a sign  of  divine  au- 
thority, that  he  abruptly  left  the  place,  taking  again 
to  the  boat.1  That  little  village  on  the  lake  shore 
is  Magdala,  named  as  the  home  of  Mary  Magdalene, 
one  of  the  women  who  accompanied  Jesus  and  his 
disciples  in  some  of  their  journeys,  and  ministered 
to  him.2  It  is  a mistake  to  assume  that  Mary 
Magdalene  was  “the  woman  who  was  a sinner,”  3 
whose  repentance  is  narrated  by  St.  Luke,  or  Mary 
of  Bethany,  who  broke  the  alabaster  box  and  anoint- 
ed Jesus  a week  before  his  death  on  the  cross.4 
We  read  of  Mary  Magdalene,  that  “out  of  her  went 
seven  demons” — whatever  that  may  mean — that  she 
stood  before  our  Lord’s  cross,5  and  was  the  first  to 
see  him  risen  at  his  sepulchre.6  She  came  from 
this  town,  and  an  ancient  tradition  states  that  a 
statue  in  her  honor  was  erected  here.  Look  at  that 
wide  plain  beside  the  lake;  that  is  the  Plain  of 
Gennesaret,  where  Jesus  landed  after  walking  on 
the  sea,  and  where  the  next  day  he  healed  many  of 
diseases  and  infirmities.7  Do  you  notice  how  care- 
fully the  plain  is  cultivated?  That  is  the  work  of 
some  German  colonists,  who  are  turning  this  part 
of  the  Jordan  valley  into  a garden,  as  nearly  all  of 
it  might  be.  You  notice  that  well-trodden  road — 
the  main  track  of  travel  beside  the  river  and  the 
sea  of  Galilee.  Wherever  we  read  of  Jesus  and  his 
disciples  going  up  to  Jerusalem  from  Galilee,  this 
was  the  road  that  he  would  naturally  choose.  Once 
Jesus  went  from  Capernaum  to  Nain,  near  Mount 
Tabor.8  He  undoubtedly  went  along  the  lake  by 


1 Mark  viii:  10-13. 

a Luke  viii:  1-3. 

3 Luke  vii  :36-so. 

4 John  xi:i,  2 and  xii:i-8. 


BJohn  xix:25. 

6 John  xx : 1- 18;  Mark  xvi:9. 

7 Mark  vi:53*56. 

8 Luke  vii:  1 1-17. 


Position  87.  Map  9. 


PLAIN  OF  GENNESARET 


255 


that  highway;  so  here,  too,  we  may  trace  his  foot- 
steps. The  mountains  in  the  background  are  those 
of  upper  Galilee.  What  memories  of  that  Life  of 
Lives  throng,  as  we  look  on  this  landscape! 

We  have  looked  at  the  Plain  of  Gennesaret  from 
the  south.  We  will  now  choose  a point  above  the 
northern  end  of  the  plain,  and  at  the  same  time  the 
southwestern  limit  of  Capernaum.  Find  Position 
88  on  Map  9,  the  special  map  of  Galilee,  and 
notice  how  the  red  lines  promise  an  outlook  as  far 
as  the  point  where  we  stood  a while  ago  on  the 
Mount  of  Beatitudes. 

Position  88.  Tabighah  spring  and  Gennesaret 
plain ; view  southwest  to  Horns  of  Hattin 

We  are  on  the  northwestern  shore  of  the  Sea  of 
Galilee.  Just  before  us  is  an  ancient  spring  men- 
tioned by  the  Jewish  historian,  Josephus.  For  at 
least  two  thousand  years,  and  no  one  knows  how 
much  longer,  water  has  been  flowing  forth  from 
this  spring  into  the  lake  just  beyond  it.  It  is  be- 
lieved that  this  fountain  marked  the  southwestern 
limit  of  Capernaum,  which  must  have  been  a large 
city,  stretching  beside  this  northwestern  shore  of 
the  sea.  For  the  reason  of  its  size  and  its  central 
position  on  the  tides  of  travel  and  of  trade,  it  was 
chosen  by  Jesus  as  his  home  for  at  least  a year 
during  his  ministry; 1 and  this  spring  was  undoubt- 
edly a place  of  constant  resort  by  the  people  then. 
Caravans  stopped  here  for  watering  their  camels, 
horses  and  mules;  women  flocked  here  to  obtain 
water  for  their  families.  You  notice  beyond  the 

1 Matt.  iv:i2-i5. 


Positions  87,  88.  Map  0. 


256  TRAVELLING  IN  THE  HOLY  LAND 

clump  of  trees  on  the  right,  a rocky  hill  rising  out 
of  the  lake ; that  marks  the  northern  end  of  the 
Plain  of  Gennesaret,  which  we  can  see  stretching 
away  beyond  it.  You  observe  how  wide  is  the 
plain.  Through  it  flow  many  brooks,  which  water 
and  enrich  its  soil.  The  village  that  we  distin- 
guish just  beyond  the  point  of  rocks  is  Khan 
Minyeh,  which  some  authorities  have  identified  as 
the  ancient  Capernaum ; but  leading  explorers  have 
now  united  in  regarding  a place  on  the  left  of  our 
present  field  of  vision  (a  place  which  we  will  visit 
later)  as  the  true  site  of  Capernaum.  Notice  that 
ravine  dividing  the  mountains  in  the  distance,  and 
beyond  it  another  mountain  with  apparently  level 
summit;  that  is  “The  Horns  of  Hattin,”  where  the 
Sermon  on  the  Mount  is  said  to  have  been  given.1 
This  part  of  the  Sea  of  Galilee  is  the  portion  most 
intimately  associated  with  the  story  of  Jesus.  Per- 
haps on  this  bay  it  was  that  the  disciples  caught 
the  multitude  of  fish,  and  then  left  all  to  follow 
Jesus.2  Across  this  water  now  before  us,  the  di- 
sciples were  sailing  on  that  night  when  the  storm 
caught  their  boat,  and  Jesus  appeared  to  them, 
walking  upon  the  sea. 

We  move  our  standpoint  a little  farther  to  the 
northeast,  and  at  the  place  marked  89  (Map  9) 
find  our  next  position. 

Position  89.  Traditional  Capernaum,  Christ’s  home 
by  the  Sea  of  Galilee 

We  look  down  upon  its  ruins  from  the  rising 
ground  in  the  rear  of  the  place,  and  in  a southeast- 

1 Matt.  v:i,  2.  2 Luke  v:4-ii. 

Positions  SS,  89.  Map  9. 


CAPERNAUM,  SEA  OF  GALILEE 


257 


erly  direction.  Can  this  be  Capernaum,  once  ex- 
alted to  heaven?1  How  it  has  been  brought  down 
to  the  depths!  All  that  is  left  of  it  is  a dozen  or 
more  miserable  huts,  outside  the  range  of  our  vi- 
sion. There  used  to  be  some  broken  fragments  of 
a church,  and  others  of  an  ancient  synagogue — per- 
haps the  very  one  where  Christ  preached  2 — but  the 
builders  of  that  Roman  Catholic  hospice  yonder, 
with  the  three  domes,  used  them  all  in  its  walls! 
There  at  least  is  the  sea,  looking  just  as  it  looked 
of  old,  except  that  we  see  it  deserted,  and  he  saw  it 
alive  with  ships  and  fishermen.  And  in  the  dis- 
tance are  the  mountains  of  Decapolis,  on  the  eastern 
shore.  Can  we  call  up  from  this  desolation  the 
prosperous  city  that  stood  here  nineteen  centuries 
ago  when  Jesus  came  hither  from  Nazareth  and 
fixed  his  dwelling  on  this  shore?3  Somewhere  on 
this  waste  stood  Simon  Peter’s  house,  where  Jesus 
was  a guest,  who  gave  far  more  than  he  received.4 
There  was  a Roman  castle  here,  the  headquarters 
of  that  centurion  whose  modesty  and  faith  were  so 
highly  praised  by  Jesus.5  Do  you  see  the  Master 
just  landing  from  his  voyage  across  the  lake  to  the 
land  of  the  Gadarenes  yonder?  6 There  on  the  shore 
stands  Jairus,  the  ruler  of  the  synagogue,  with  anx- 
iety stamped  on  his  face,  as  he  pleads  with  the  Mas- 
ter to  come  at  once  to  his  house  and  save  his  dying 
child.7  And  do  you  see  that  pale-faced,  wasted 
woman  in  the  throng,  who  is  watching  to  touch 
Christ’s  robe  as  he  walks  by?8  One  whole  year 
our  Lord  made  his  home  in  this  place — the  year 


1 Matt.  XL21-24. 

2 Mark  1:21-27;  John  VL59. 
8 Luke  iv:3i. 

4 Luke  iv:38-4Q. 


5 Luke  vii : i-xo. 

6 Mark  v : 1-21. 

7 Mark  v '.22-24. 

8 Mark  v:25-34. 


Position  89.  Map  9. 


258 


TRAVELLING  IN  THE  HOLY  LAND 


of  popularity,  the  second  year  of  his  ministry,  abun- 
dant in  labor,  rich  in  its  healing  power,  and  pre- 
cious in  its  teachings. 

For  Position  90,  muin  tour,  see  page  259. 


* Consult  now  Map  9 and  look  for  a point  on  a line 
due  west  of  the  northern  end  of  the  Sea  of  Galilee,  and 
five  and  a half  miles  distant,  marked  on  the  map  by  the 
number  89a.  This  will  be  our  next  viewpoint,  and  the 
diverging  lines  promise  another  glimpse  of  the  lake. 

Position  89a.  Shattered  remnants  of  old  Chorazin;  view 
south  over  the  Sea  of  Galilee 

We  are  standing  upon  a rocky  height,  about  two  miles 
north  of  Tell  Hum,  the  ancient  Capernaum.  We  catch 
a glimpse  of  the  Sea  of  Galilee,  lying  eighty  feet  below 
us,  and  between  two  and  three  miles  away.  In  the  val- 
ley between  those  hills  may  be  found  traces  of  an  ancient 
Roman  road,  connecting  this  locality  with  the  sea.  This 
mass  of  broken  columns  and  ruined  walls  is  all  that  re- 
mains of  the  once  prosperous  city  of  Chorazin.1  Most 
of  these  fragments  evidently  belonged  to  the  synagogue; 
and  therefore  they  interest  us  deeply ; for  we  know  that  Jesus 
preached  in  this  city  and  in  all  probability  preached  (as  his 
custom  was)  in  its  synagogue.2  So  that  we  are  now 
looking  upon  the  ruins  of  a building  within  whose  walls 
our  Lord  stood;  walls  that  echoed  to  his  voice.  Chorazin 
is  mentioned  only  once  in  the  Bible  record,  but  the  allu- 
sion is  to  a place  which  was  familiar  to  Jesus,  a place 
whose  people  heard  him  more  than  once;  and  where 
mighty  works  were  wrought.  The  native  at  the  right  is 
sitting  upon  the  pedestal  of  a pillar  which  once  stood  be- 
fore the  synagogue. 


Now  consult  once  more  Map  9.  We  follow 
the  shore  of  the  sea  to  the  place  where  the  river 
Jordan  enters  it,  and  there  we  take  our  next  view 
(90).  The  diverging  lines  show  that  we  are  facing 
south. 

* For  Supplementary  Tour  only.  a Mark  i:ai;  Luke  iv:i6. 

1 Matt.  xi:2i. 


Position*  89,  S9u,  90.  Map  9. 


SEA  OF  GALILEE 


259 


Position  90.  Fishermen  mending  nets  at  Jordan’s 
entrance  into  the  Sea  of  Galilee 

We  are  just  at  the  point  where  the  river  Jordan, 
coming  down  from  Lake  Merom,  drops  into  this 
larger,  deeper  lake.  You  see  on  the  left  a man 
standing  on  a point  of  land ; that  is  the  further 
bank  of  the  river.  It  enters  the  sea  a turbid,  pow- 
erful current,  running  far  into  the  lake  before  mix- 
ing with  its  waters.  Here  is  a scene  which  calls  to 
mind  an  event  in  the  life  of  Christ,  though  the  event 
occurred  not  here,  but  on  the  shore  at  Capernaum, 
several  miles  to  the  southeast.  You  remember  that 
Jesus  saw  two  fishermen  mending  nets.1  Their 
nets  were  not  spread  out  on  the  shore  like  these, 
but  were  gathered  in  a boat ; but  no  doubt  the  fish- 
ermen looked  not  unlike  these — strong,  hearty  men, 
browned  by  the  sun,  and  inured  to  hardship.  One 
of  those  two  was  James,  the  son  of  Zebedee,  the 
ambitious  disciple  who  desired  the  highest  place  in 
his  Master’s  kingdom,  and  found  it  in  being  first  of 
the  apostles  to  die  a martyr’s  death.  The  other 
was  his  brother,  John,  the  man  of  the  eagle  soul, 
who  possessed  a deeper  insight  than  any  other  man 
among  the  twelve.  To  him  Christian  tradition 
credits  both  the  Fourth  Gospel  and  that  brief  epis- 
tle which  Luther  characterized  as  “the  miniature 
Bible,”  containing,  as  it  does,  all  the  great  truths 
of  salvation.  We  might  almost  imagine,  as  we  look 
at  these  men,  that  they  were  the  earliest  apostles 
of  our  Lord. 

For  Position  91,  main  tour,  see  page  261. 

1 Matt,  iv.21,  22. 


Position  90.  Map  9. 


26  o 


TRAVELLING  IN  THE  HOLY  LAND 


* Let  us  look  at  another  group  of  fishermen  by  the  shore. 
Find  No.  90a  on  Map  9 for  precise  location. 

Position  90a.  Followers  of  Peter’s  old  trade  emptying 
nets  on  shore  of  the  Sea  of  Galilee 

Here  is  an  event  which  must  have  happened  far  oftener 
than  the  twice  when  it  is  mentioned  in  the  gospel  story.  We 
read,  after  the  draught  of  fishes,  early  in  the  Galilean 
ministry  of  Jesus,  that  the  four  disciples  brought  their 
boats  to  land;1  and,  without  doubt,  their  nets  and  their 
fishes  were  in  the  boats.  And,  once  more,  at  the  end  of 
the  ministry  of  Jesus,  after  his  resurrection,  he  was  seen 
standing  on  the  shore,  although  unrecognized;  he  pointed 
out  to  the  disciples  a school  of  fish,  and  watched  them 
while  they  dragged  the  net  to  the  shore,  containing  “one 
hundred  and  fifty  and  three  great  fishes.” 2 Notice  the 
brown,  unclothed  legs  of  the  two  fishermen  on  ihe  right. 
Just  like  these,  Peter,  in  the  boat,  was  only  partially 
clad,  when  John  recognized  the  Saviour  on  the  shore, 
and  said  to  him,  “It  is  the  Lord!”  He  flung  on  his  fisher- 
man’s coat,  and  swam  to  the  shore  to  meet  his  Master. 
The  boat  before  us  now  may  be  modern  in  its  form,  but 
the  men  are  like  the  fishermen  of  nineteen  centuries  ago, 
when  Christ  called  them. 

* We  follow  the  shore  in  a southeasterly  direction,  to  a 
point  nearly  opposite  Capernaum,  on  the  western  bank. 
Here  we  find  Position  90b,  and  we  look  in  a southeasterly 
direction.  (See  Map  9.) 

Position  90b.  Looking  southeast  along  the  eastern 
shore  of  the  Sea  of  Galilee 

We  are  looking  down  the  eastern  shore  of  the  lake; 
Bethsaida,  where  the  feeding  of  the  five  thousand  took 
place,  is  a little  back  of  our  point  of  view.8  If  we  were 
looking  northward  instead  of  southward,  we  should  see  it; 
but  our  faces  are  set  in  the  opposite  direction.  Near  the 
head  of  the  lake  the  ground  is  low  and  swampy,  as  we 
see  it  just  beyond  the  trees.  Still  farther  away  a point 
juts  out  into  the  lake,  on  which  stands  the  little  village 
of  Kefr  Alab.  This  part  of  the  sea  is  only  about  four 
miles  from  Capernaum,  which  lies  due  west.  One  morn- 

* For  Supplementary  Tour  only.  2 John  xxin-14. 

1 Luke  v:i-ii.  sJohn  vin-14. 

Positions  !!Oa,  90b.  Map  9. 


SEA  OF  GALILEE 


26l 

ing,  after  Jesus  had  taught  the  people  from  Peter’s  boat 
on  the  shore,  he  said  to  the  fishermen,  “Launch  out  into 
the  deep,  and  let  down  your  nets  for  a draught.”1  At 
first  they  demurred,  as  they  had  fished  all  the  night  and 
caught  nothing;  but  after  a moment’s  hesitation  they 
pulled  out  to  this  part  of  the  lake,  whereon  we  are  now 
looking,  and  dropped  their  nets.  They  were  scarcely  able 
to  lift  the  net  for  the  multitude  of  fishes;  their  net  was 
in  danger  of  breaking.  They  pulled  the  net  on  board, 
rowed  back  to  Capernaum,  and  then  left  net  and  fish  to 
become  companions  of  Jesus.  Can  you  not  see  all  this 
event  enacted,  as  we  look  at  the  sheet  of  water  whereon 
it  took  place? 


We  follow  now  down  the  eastern  coast  about  five 
miles  from  the  place  where  the  river  Jordan  en- 
ters the  lake;  and  on  the  shore  we  find  Position  91. 
The  place  is  marked  in  the  usual  way  on  Map  9. 

Position  91.  West  over  Sea  of  Galilee  from  above 
Kersa  (Gergesa)  to  Horns  of  Hattin 

We  are  looking  across  the  lake  where  it  is  widest, 
to  the  mountains  on  the  western  side.  You  notice 
on  the  left  a level  summit,  with  a steep  valley  at  its 
northern  end.  That  is  the  traditional  Mount  of 
Beatitudes,  where  Jesus  chose  his  twelve  apostles, 
and  preached  to  them  and  to  the  multitudes,  part  at 
least  of  Matthew’s  so-called  Sermon  on  the  Mount.2 
If  we  could  see  the  villages  on  that  distant  shore 
we  would  find  them  to  be  Dalmanutha  and  Mag- 
dala;  Capernaum  is  just  outside  our  line  of  vision 
on  the  right.  You  see  near  at  hand  a little  village 
on  this  eastern  shore.  That  is  Kersa,  of  which  the 
name  suggests  “the  country  of  the  Gergesenes,,,  3 
the  name  applied  to  this  region  in  Mark’s  gospel. 

3 Mark  v:i.  Rev.  Ver.  “Gerasenes.” 


*Luke 

2 Matt.  v:t.  2;  Luke  vi:  12-49. 


I'oNJfion*  90  b,  2)1.  Map  9. 


262  TRAVELLING  IN  THE  HOLY  LAND 

On  the  day  after  Jesus  gave  his  first  series  of  para- 
bles, he  said  to  the  disciples,  “Let  us  go  across  to 
the  other  side.”  1 They  started,  a few  other  small 
boats  being  with  the  large  boat  rowed  by  the  apos- 
tles. Under  the  gentle  rise  and  fall  of  the  boat,  and 
the  music  of  the  oars  in  the  water,  the  Lord  fell 
asleep ; and  was  awakened,  not  by  the  sudden  storm 
which  arose,  but  by  the  frantic  cries  of  his  disciples, 
“Lord,  save  us!  We  perish!”  He  rebuked  the 
winds  and  waves,  and  a calm  followed.  Soon  they 
landed  at  yonder  little  village,  then  called  Gergesa. 
There  they  found  the  Gadarene  demoniac,  out  of 
whom,  at  the  command  of  Jesus,  went  a legion  of 
demons.2  You  see  this  ridge  on  our  left,  with  its 
narrow  road ; that  is  probably  the  steep  hill  down 
which  the  swine  ran  when  the  demons  left  the  man 
and  entered  them ; and  there  is  the  road  over  which 
the  swineherds  hastened  to  the  village  with  the 
news.  We  need  not  undertake  to  solve  the  mys- 
teries— theological,  psychological  and  moral — in 
this  story ; we  simply  recall  it  on  the  spot  where  the 
event  occurred. 

About  ten  miles  north  from  the  Sea  of  Galilee 
we  find  the  little  lake  now  known  as  Huleh,  in  the 
Old  Testament  the  “waters  of  Merom.”  In  the 
plain  near  this  lake  we  fix  our  next  position  (No. 
92,  on  Map  11),  and  look  northward. 

Position  92.  Plain  of  the  upper  Jordan,  north  from 
near  Lake  Huleh  to  Mount  Hermon 

We  see  here  the  river  Jordan,  just  above  Lake 
Merom.  The  name  Jordan,  as  we  have  already  re- 

1 Mark  iv:33-4i.  2Markv:x-20. 


Positions  01,  02.  Maps  0,  11. 


PLAIN  OF  THE  UPPER  JORDAN  263 

called,  means  Descender,  and  in  nearly  all  its  course 
the  name  is  rightly  applied,  for  it  is  a series  of  rap- 
ids and  cascades  from  Mount  Hermon  to  the  Dead 
Sea.  In  the  ten  miles  between  Lake  Huleh  (Mer- 
om)  and  the  Sea  of  Galilee,  its  fall  is  six  hundred 
and  eighty  feet,  or  nearly  seventy  feet  to  a mile. 
But  here  is  a plain  surrounding  the  little  Lake  Hu- 
leh, where  the  river  winds  sluggishly  along  through 
a great  marsh.  How  small  is  the  current  of  the 
historic  stream  at  this  period  of  its  progress!  We 
are  looking  over  the  swamp  at  the  northern  end  of 
the  lake.  See  those  Indian  buffaloes  finding  relief 
from  the  heat  and  the  insects  (which  abound  here) 
in  the  cool  tide  of  the  river.  Buffaloes  are  used  for 
service  on  Palestine  farms,  as  oxen  are  used  among 
us.  You  can  see  on  the  plain  to  the  left  two  farm- 
ers plowing  with  them.  Notice  that  streak  of  black 
on  the  left,  just  at  the  foot  of  the  mountains;  there 
is  Dan,  the  place  of  one  of  the  largest  springs  in 
the  land,  and  one  of  the  sources  of  the  Jordan.  You 
see  ahead  and  far  above  the  heights  of  Hermon, 
loftiest  of  the  mountains  in  Palestine,  “an  exceed- 
ingly high  mountain  apart,”  fitting  place  for  that 
wonderful  event,  the  transfiguration  of  our  Lord.1 
On  an  elevated  plain  at  the  foot  of  those  mountains 
Joshua  and  the  Israelites,  according  to  the  narra- 
tive in  the  Book  of  Joshua,  won  a victory  over  the 
combined  kings  of  the  northern  country.2  The 
Canaanites  chose  this  plain  for  their  battlefield,  as 
it  would  enable  them  to  bring  chariots  into  action. 
But  Joshua,  with  his  characteristic  vigor,  made  a 
forced  march  up  the  valley,  attacked  them  before 
they  were  ready  to  meet  him,  destroyed  their  army, 

1 Matt.  xvii:i-8.  2 Joshua  xin-9. 


Position  92.  Map  11. 


264 


TRAVELLING  IN  THE  HOLY  LAND 


captured  and  burned  their  chariots,  and  maimed 
their  horses.  The  Israelites  in  their  early  history 
had  no  use  for  either  chariots  or  horses.  Their  own 
fighting  was  done  with  bow  and  arrow,  spear  and 
sword ; and,  whenever  practicable,  among  the  moun- 
tains, from  which  they  were  wont  to  make  a sud- 
den descent  upon  their  enemies.  This  must  at  best 
have  been  only  a partial  victory,  for  the  ancient 
narrative  in  Judges  states  that  the  Canaanites  con- 
tinued to  hold  the  chief  cities  of  central  and  north- 
ern Palestine,  and,  until  Deborah  arose,  two  genera- 
tions later,  they  were  still  rulers  of  the  land.1 

For  Position  93,  main  tour,  see  page  267. 


* Let  us  now  turn  to  our  general  map  of  Palestine  (Map 
11),  and  follow  the  river  Jordan  upward  toward  its 
source.  Just  north  of  Lake  Merom,  or  Huleh,  three 
streams  unite  to  form  this  river.  The  longest  is  the  Has- 
bany,  which  flows  down  the  valley  between  Lebanon  and 
Hermon;  the  one  on  the  east  starts  in  a great  spring  at 
Banias  (Caesarea  Philippi);  between  these  is  the  greatest 
source  of  all  which  begins  at  Dan,  now  called  Tell  el 
Kadi,  “The  hill  of  the  Judge.”  We  saw  the  hill  at  a dis- 
tance from  our  last  position.  Now  let  us  visit  its  spring 
at  the  spot  marked  92a. 

Position  92a.  The  Jordan’s  main  source,  one  of  the 
world’s  largest  springs,  at  Dan 

Look  at  this  torrent  which  comes  foaming  down!  Just 
above  that  row  of  tall  trees  it  flows  out  of  the  earth  and 
begins  its  course,  to  end  one  hundred  and  forty  miles 
away  at  the  south,  in  the  waters  of  the  Dead  Sea.  What 
a contrast  between  the  pure,  sweet  water  that  dances  be- 
low us  and  the  muddy,  turbid  river  which  we  saw  near 
Jericho!  Often  this  famous  river  has  been  likened  to  a 
sinful  life — at  its  source  pure  as  the  rain  from  heaven, 
but  as  it  flows  on  it  becomes  polluted  by  the  contaminat- 

1 Judges  iv:i-io.  * For  Supplementary  Tour  only. 

Positions  92,  92a.  Map  11. 


the  Jordan’s  main  source 


265 


ing  influence  of  the  world,  until,  when  it  has  run  its 
course,  its  waters  are  dark  with  the  mire  of  sin  which 
has  come  into  it,  and  finally  empty  into  the  sea  of 
death.  On  this  hill,  now  covered  with  a forest,  once  stood 
a city.  You  remember  that  bold  pursuit  by  Abraham  of 
the  four  kings  from  the  east,  after  their  raid  on  the 
Jordan  valley;  that  attack  in  the  night  on  their  unguarded 
camp;  that  rescue  of  Lot,  and  the  recapture  of  the  spoil. 
According  to  Genesis  xiv  the  night  attack  was  here  at 
Dan.1  You  recall  that  remarkable  story  in  the  book  of 
Judges  of  the  exodus  of  the  Danites  from  their  tribe- 
land  north  of  Judah  and  west  of  Benjamin;  how  they 
marched  from  their  mountain  region,  came  to  this  place, 
found  a Phoenician  city  here,  called  Laish,  smote  it,  slew 
its  inhabitants,  and  established  a Danite  colony,  to  which 
they  gave  their  ancestor’s  name.2  When  anyone  wished 
to  refer  to  the  land  throughout  its  entire  extent,  he  used 
the  expression,  “from  Dan  to  Beersheba.”8  Beersheba 
was  the  southernmost  town  of  the  Twelve  Tribes,  and 
here  was  Dan,  its  northernmost.  Living  remote  from  the 
Tabernacle  at  Shiloh,  the  Danites  here  in  the  north  es- 
tablished their  own  sanctuary,  and  their  own  priesthood;4 
but  it  was  a temple  of  idols,  though,  sad  to  relate,  its  first 
priest  was  a grandson  of  Moses  the  lawgiver.6  Through 
all  the  centuries  of  Israelite  history,  under  judges  and 
kings  alike,  that  idol-temple  stood  here  at  Dan,  until  the 
day  when  the  Ten  Tribes  were  swept  away  forever.* 

* From  one  source  of  the  Jordan  at  Dan  we  turn  to  its 
upper  tributary,  the  Hasbany,  which  has  its  rise  far  up 
among  the  heights  of  Hermon.  Not  far  from  Banias, 
which  is  the  ancient  Caesarea  Philippi,  we  shall  find  a 
bridge,  part  of  which,  at  least,  dates  back  to  New  Testa- 
ment times.  You  will  find  our  position  marked  92b,  on 
Map  11,  at  the  side  of  the  river. 

Position  92b.  Old  Roman  bridge  over  the  Hasbany,  on 
the  ancient  highway  from  Palestine  to  Damascus 

Do  you  see  the  brook  which  helps  to  make  the  Jor- 
dan, winding  among  the  hills?  If  you  should  look  upon 

1 Genesis  xiv:i-i6.  *1  Kings  xii:26-3o. 

•Judges  xviin-13;  xviiin-29.  * For  Supplementary  Tour  only. 

•Judges  xx:i;  I Sam.  iii:2o. 

4 Judges  xviii:3o,  31. 

‘Judges  xviii:3o.  The  Jewish  writers  state  that  the  name  “Ma- 
nasseh”  here  should  be  “Moses.”  Compare  Exodus  xviii:3. 


Positions  92a,  92b.  Map  11. 


2 66 


TRAVELLING  IN  THE  HOLY  LAND 


it  in  the  spring,  swollen  by  the  rain  and  the  melting  of 
the  snow  on  Mount  Hermon,  you  would  find  it  a river. 
The  slope  upon  which  we  are  standing  belongs  to  the 
lower  range  of  Mount  Hermon,  which  rises  on  high  to 
the  east.  Notice  how  rough  and  stony  the  road  is  that 
leads  to  the  bridge.  That  is  just  such  a bridle-path  (mis- 
named a road)  as  you  will  find  everywhere  among  the 
mountains  of  Palestine.  Now  look  at  the  bridge — nar- 
row, you  perceive,  for  it  was  built  for  horsemen,  not  for 
carriages.  There  is  no  wall  to  protect  the  traveller  on 
either  side — how  easy  it  would  be  for  a horse  to  stumble 
and  drop  his  rider  into  this  stream!  There  is  a bridge 
like  this  nearer  the  entrance  to  Caesarea  Philippi,  over 
another  branch  of  the  Jordan,  which  made  one  Ameri- 
can tourist  shiver  as  he  rode  across  it,  for  under  it  rolls 
a surging  torrent.  Two  days  afterward  a horse  and  rider 
fell  from  it  into  the  water,  and  their  bodies  were  found 
two  miles  below.  If  you  look  closely  at  the  arches  of 
this  bridge  you  may  perceive  that  at  either  end  the 
stones  are  round,  while  those  in  the  middle  are  squared. 
Those  round  stones  are  Roman  masonry.  They  show 
that  the  Romans  built  a bridge  here,  which  may  have 
been  washed  away,  and  was  succeeded  by  this  structure. 

This  bridge  has  for  us,  as  students  of  the  Bible,  an 
especial  interest,  though  it  is  not  named  in  the  Scripture. 
It  stands  on  the  ancient  highway  between  Palestine  and 
Damascus.  Perhaps  those  early  saints  who  were  driven 
out  of  Jerusalem  by  that  fierce  young  persecutor,  Saul  of 
Tarsus,  made  their  way  to  Damascus,  and  planted  the 
gospel  in  that  city,  walked  over  this  bridge.1  It  is  more 
than  likely  that  Saul  himself  crossed  this  bridge  on  that 
memorable  journey  from  Jerusalem  to  Damascus — a jour- 
ney which  transformed  a persecutor  into  an  apostle,  and 
opened  a new  chapter  in  the  history  of  the  world.2  If 
that  ardent  young  Israelite  had  fallen  from  this  un- 
guarded road  into  the  swelling  stream,  how  differently 
earth’s  history  might  have  been  written!  It  is  possible 
that  Christ  himself  walked  over  the  Roman  bridge  at 
this  point  when  on  his  way  to  Caesarea  Philippi.3 


Consultation  of  Map  n will  show  the  location 
of  Banias  (old  Caesarea  Philippi)  on  one  of  Her- 

1 Acts  xi:i9.  5 Mark  viii  .27. 

aActs  ix:i-9. 


Positions  92b,  93.  Map  11. 


OLD  ROMAN  BRIDGE 


267 


mon’s  southern  slopes.  Our  ninety-third  regular 
position  is  marked  there.  We  shall  stand  a little 
above  the  town  and  look  off — as  the  branching  lines 
indicate — somewhat  west  of  south. 

Position  93.  Down  the  upper  Jordan  valley,  south- 
west from  Caesarea  Philippi,  on  Mount  Hermon 

We  are  pn  one  of  the  foothills  of  Mount  Hermon, 
looking  down  over  the  beginnings  of  the  Jordan 
valley.  Do  you  notice  that  mountain  brook,  almost 
below  our  standpoint,  wandering  through  the  thick- 
ets? That  is  one  of  several  streams  which  unite  to 
form  the  river  Jordan.  It  starts  from  a great  spring 
underneath  the  cliff  where  we  are  standing,  and  a 
few  miles  below  unites  with  another  stream  coming 
from  Dan.  That  town  just  below  us  is  Banias,  the 
modern  representative  of  ancient  Caesarea  Philippi. 
The  city  was  beautified  by  Herod  Philip,  son  of 
Herod  the  Great,  and  named  Caesarea  in  honor  of 
the  Roman  emperor,  who  was  Philip’s  overlord.  To 
distinguish  it  from  another  Caesarea,  on  the  sea- 
coast  south  of  Mount  Carmel  (Position  67),  this 
was  called  Philip’s  Caesarea.  It  was  not  a Jewish, 
but  a heathen  city,  consecrated  to  the  god  Pan, 
whose  temple  was  located  at  the  foot  of  the  cliff 
where  we  are  now  standing.  The  name  Paneas  was 
afterward  given  to  the  city  and  its  surroundings, 
and  that  word  survives  in  its  modern  name — Ba- 
nias. That  which  gives  the  place  interest  to  us  is 
the  fact  that,  in  the  latter  part  of  his  ministry, 
Jesus  came  to  this  region,  seeking  quiet  and  the 
opportunity  of  teaching  his  disciples.  St.  Mark 
tells  us  that  he  came  to  “the  villages  of  Caesarea 


Position  93.  Map  11. 


268  TRAVELLING  IN  THE  HOLY  LAND 

Philippi, ” 1 that  is,  the  suburban  hamlets  around  it, 
which  is  far  more  likely  than  that  he  would  come 
to  this  Greek  and  heathen  city.  Near  here  that 
conversation  was  held,  resulting  in  Peter’s  great 
confession — Thou  art  the  Christ — the  Son  of  the 
living  God — a monumental  statement,  upon  which 
rests  the  Christian  Church.  Here,  too,  Jesus  began 
to  tell  his  disciples  of  the  rejection  awaiting  him  in 
Jerusalem,  of  his  cross,  and  his  rising  from  the 
dead.  And,  on  one  of  the  lower  hills  of  this  moun- 
tain, perhaps  near  where  we  are  now  standing,  took 
place  that  marvelous  event,  whose  mysteries  no  hu- 
man mind  can  fathom — the  transfiguration  of 
Jesus.2 

That  distant  mound  which  rises  beyond  a 
glimpse  of  the  Jordan  is  Dan,  where  Abraham  was 
victorious  over  the  five  kings  of  the  east ; 3 where 
the  descendants  of  Abraham’s  great  grandson,  Dan, 
seized  a Canaanite  city  and  made  it  their  home ; 
and  where  through  the  history  of  the  northern  king- 
dom of  Israel  stood  a temple  to  idols.4  We  saw  it 
before  from  Position  92. 

For  Position  94,  main  tour,  see  page  271. 


* Let  us  enter  that  village  below,  and  on  one  of  those 
house-roofs  find  our  next  position. 

Position  93a.  Work  and  play  beside  leafy  booths; 
Caesarea  Philippi  at  the  foot  of  Mount  Hermon 

Look  closely,  and  you  will  perceive  that  this  level  place, 
upon  which  the  woman  is  mixing  bread,  is  the  flat  roof 
of  a clay-covered  building.  You  can  see  lower  down  the 
little  courtyard  beside  another  house,  and,  beyond,  the 


1 Mark  viii '.27,  28.  ‘Judges  xviiin-31. 

2 Mark  ix  :2-8.  * For  Supplementary  Tour  only. 

8 Genesis  xiv:i-i6. 


Positions  93,  93a.  Map  11. 


CAESAREA  PHILIPPI 


269 


roofs  of  still  others.  What  are  these  curious  structures 
standing  on  the  roofs?  They  are  huts  or  booths  con- 
structed of  bushes,  for  air  and  shade  during  the  summer 
months.  You  see  that  they  are  elevated  on  poles,  so  that 
the  breezes  may  sweep  under  them  as  well  as  around 
them.  Summer  houses  like  this  are  to  be  seen  all 
through  Palestine.  It  is  quite  likely  that,  when  Peter 
said,  not  far  from  this  very  place,  “Let  us  make  here  three 
tabernacles,”1  he  had  in  mind  some  structures  like  these 
for  worship,  perhaps  as  temporary  places  of  abode.  They 
remind  us  of  the  Jewish  Feast  of  Tabernacles,  when  in 
the  fall  (not  in  the  summer)  the  people  went  up  to  Jerus- 
alem and  lived  for  a week  in  huts,  or  booths,  such  as 
these,  to  commemorate  the  out-door  life  of  their  ances- 
tors in  the  wilderness.2  You  remember  that  one  year 
Jesus  went  up  to  Jerusalem  and  attended  this  feast. 
There  is  no  doubt  that  during  the  feast  he  occupied  a 
booth  somewhat  like  these.3 

* We  look  at  one  more  place  at  Caesarea  Philippi — the 
ancient  gate  of  entrance  to  the  city. 

Position  93b.  Old  Gate  to  Caesarea  Philippi,  at  the 
foot  of  Mount  Hermon 

If  we  could  look  down  to  the  bottom  of  this  gorge, 
we  should  see  one  of  the  branches  of  the  Jordan.  It 
bounds  forth  from  one  of  the  largest  springs  in  the 
world,  at  the  foot  of  the  mountain,  and  at  once  becomes 
a powerful  stream,  able  to  sweep  away  a horse  and  his 
rider,  if  they  should  fall  over  this  low  wall.  What  are 
those  round  knobs  projecting  from  the  wall?  They  are 
columns  from  an  ancient  building,  thrust  in  to  complete 
this  structure,  which  belongs  to  the  epoch  of  the  crusades. 
No  one  can  tell  what  tears  and  sweat  and  blood  were 
poured  out  on  these  walls  and  others  like  them,  built  by 
Turkish  captives  under  the  lash  of  Christian  conquerors! 
We  may  think  of  our  Lord  and  his  disciples  walking  over 
this  old  Roman  bridge,  and  passing  through  the  gate  that 
preceded  this  one,  when  together  they  entered  this  city; 
for,  although  Jesus  made  his  home  in  one  of  the  villages 
around,4  yet  he  would  be  apt  to  visit  the  city  itself  at 
some  time  during  his  stay. 

1 Matt,  xvii :4.  4Markviii:27. 

2 Leviticus  xxiii:39-43.  *For  Supplementary  Tour  only. 

•John  vii:2,  10,  37. 


Positions  93n,  93b.  Map  11. 


270 


TRAVELLING  IN  THE  HOLY  LAND 


This  old  gateway  we  find  before  us  is  on  the  southern 
side  of  the  town  site,  so  we  are  looking  nearly  north. 
Those  rugged  mountain  heights  that  overlook  the  city 
are  the  lower  spurs  of  the  greatest  mountain  in  Palestine 
proper,  Mount  Hermon,  the  only  one  on  whose  peaks  the 
snow  remains  throughout  the  year,  although  some  of  the 
peaks  of  Mount  Lebanon  to  the  north  rise  higher.  You 
will  at  once  remember  that  event  which  makes  this  one 
of  the  sacred  mountains.1  On  a height  near  the  city,  per- 
haps on  one  of  those  domes  now  in  sight,  Jesus  stood 
with  his  three  chosen  disciples,  and  revealed  to  their  eyes 
his  heavenly  glory,  while  the  two  greatest  prophets  of 
the  older  days  appeared  at  his  side,  talking  with  him  of 
his  approaching  triumph  on  the  cross.  As  we  look  on 
this  mountain  we  seem  to  hear  the  voice  from  the  sky. 
This  is  my  beloved  Son. 

“Lord!  it  is  good  for  us  to  be 
Where  rest  the  souls  that  dwell  with  Thee: 

Where  stand  revealed  to  mortal  gaze 
The  great  old  saints  of  other  days — 

Who  once  received  on  Horeb’s  height 
The  eternal  laws  of  truth  and  right; 

Or  caught  the  still,  small  whisper,  higher 
Than  storm,  than  earthquake,  or  than  fire. 


“Lord!  it  is  good  for  us  to  be 
Entranced,  enwrapped,  alone  with  Thee; 
Watching  the  glistening  raiment  glow, 
Whiter  than  Hermon’s  whitest  snow, 

The  human  lineaments  which  shine 
Irradiant  with  a light  divine, 

Till  we,  too,  change  from  grace  to  grace, 
Gazing  on  that  transfigured  Face.”1 


From  Caesarea  Philippi  we  turn  our  steps  still 
further  northward.  Outside  of  Palestine  proper, 
and  amid  the  mountains  of  Syria,  we  find  Position 
94,  marked  on  Map  n. 


1 Mark  ix:2-8. 


Positions  93b,  94.  Map  11, 


A.  P.  Stanley. 


LEBANON 


271 


Position  94.  In  beautiful  Lebanon;  east  over  up- 
per Jordan  valley  to  Mount  Hermon 

We  are  now  on  one  of  the  heights  of  Mount 
Lebanon,  famous  for  its  cedars.1  You  can  see  some 
of  them  standing  on  the  mountainside,  although 
the  groves  of  great  cedars  which  have  given  this 
mountain  its  chief  glory  are  not  in  our  present 
range  of  vision.  We  will  visit  them  later.  It  is 
noteworthy  that,  of  the  more  than  sixty  times  that 
Lebanon  is  named  in  the  Old  Testament,  over  two- 
thirds  are  in  the  poetical  books,  showing  that  the 
poets  found  more  of  interest  in  these  mountains 
than  the  writers  of  prose.  Those  distant  heights 
with  snow-streaks  running  down  their  sides  are  a 
part  of  Mount  Hermon.  Lebanon  and  Hermon  lie 
side  by  side — two  ranges  extending  from  the  Eu- 
phrates river  in  a southwesterly  direction,  in  reality 
down  to  the  end  of  the  Sinaitic  peninsula';  the 
mountains  of  Palestine,  both  east  and  west  of  the 
Jordan,  are  the  continuation  of  the  Hermon  and 
Lebanon  ranges.  Of  these  twin  ranges,  Lebanon 
lies  by  the  Mediterranean  Sea,  and  Hermon  (also 
called  Anti-Lebanon,  or  opposite-Lebanon)  looks 
toward  the  Arabian  desert.  As  in  the  prospect  be- 
fore us  now,  Mount  Lebanon  presents  some  mag- 
nificent scenery.  “The  deep  and  sudden  gorges,  the 
sweeping  amphitheaters,  the  variety  of  coloring  in 
the  soil,  the  snow-covered  peaks,  the  gushing  foun- 
tains— all  unite  in  producing  pictures  of  almost  be- 
wildering variety.” 2 That  mountain  torrent  be- 
tween the  hills  is  the  upper  Jordan,  the  longest 
branch  of  which  begins  far  up  the  Lebanon  moun- 

1 Psa.  xcii:i2. 

3 F.  J.  Bliss,  in  Hastings’  Dictionary  of  the  Bible. 


Position  94.  Map  11. 


272  TRAVELLING  IN  THE  HOLY  LAND 

tains,  and  unites  with  other  streams  near  Dan  and 
Caesarea  Philippi.  This  region  was  a part  of  the 
land  promised  to  the  Israelites,  but  it  was  never 
possessed  by  them.1  In  the  time  of  David  and  Solo- 
mon, it  belonged  to  the  realm  of  the  friendly  King 
Hiram,  of  Tyre,2  whose  woodsmen  cut  down  the 
cedars,  and  whose  sailors  floated  them  by  sea  to 
Joppa,  for  the  building  of  the  Temple.  Five  cen- 
turies later,  when  the  returned  exiles  from  Baby- 
lonia built  the  second  Temple,  again  cedar-trees 
were  brought  for  the  edifice  from  Mount  Leb- 
anon.3 So  as  we  look  over  these  forest-crowned 
heights  they  may  remind  us  of  that  House  of  God 
which  was  the  chief  glory  of  Israel  in  its  best  days. 

For  Position  95,  main  tour,  see  pagre  273. 


* From  Mount  Lebanon  we  cross  over  the  great  valley 
of  Coele  Syria  (“hollow  Syria”)  to  its  companion  summit, 
Mount  Hermon.  Here  we  find  our  position,  94a.  The 
diverging  lines  on  Map  11  show  the  direction  in  which 
we  are  looking. 

Position  94a.  The  snow-clad  summit  of  Mount  Her- 
mon (9,166  feet);  grandest  height  in  Palestine 

We  are  now  on  the  roof  of  the  Holy  Land;  for  Mount 
Hermon,  rising  to  the  height  of  9,166  feet  above  the  sea, 
overtops  all  the  other  heights  in  Palestine.  Glance  at 
those  snow-banks,  which  line  its  side,  and  you  perceive 
the  appropriateness  of  its  Arab  name — Jebel  es-Sheik,  “the 
mountain  of  the  white-haired.”  These  masses  of  snow 
are  the  source  of  the  river  Jordan;  their  melting  forms  a 
constant  supply  of  water  for  the  river  and  its  three  lakes. 
You  remember  at  Dan  (92a)  and  Caesarea  Philippi  (93) 
the  powerful  currents  at  those  two  fountains;  all  their 
abundant  water  comes  from  the  melted  snow  on  these 
mountainsides.  We  are  facing  eastward,  and,  if  the  day 
were  clearer,  we  should  see  Damascus,  thirty  miles  away, 


1 Joshua  i:  1-4.  8 Ezra  iii:7. 

2 I Kings  v:i-i2.  * For  Supplementary  Tour  only. 


Positions  94,  94a.  Map  11 


MOUNT  HERMON 


273 


between  the  mountain  and  the  desert,  its  domes  and  mina- 
rets surrounded  by  the  green  of  gardens,  and  the  glitter- 
ing desert  far  away. 

The  summit  of  Hermon  is  about  twenty  miles  long — a 
lofty  plateau  crowned  by  three  peaks,  of  which  the  north- 
ern and  southern  are  of  the  same  height,  while  the  west- 
ern peak  is  about  a hundred  feet  lower.  From  these  sum- 
mits almost  the  entire  land  can  be  seen.  One  may  look 
down  the  Jordan  valley,  and  see  Mount  Nebo  at  the 
head  of  the  Dead  Sea.  Heights  famous  in  the  annals  of 
Israel  rise  to  view.  While  no  one  thinks  that  the  trans- 
figuration of  Jesus  took  place  on  this  particular  summit, 
yet  we  feel  that  in  all  the  land  there  is  no  place  so  ap- 
propriate for  the  revelation  of  Christ  as  our  glorious 
King,  with  face  and  garments  shining,1  as  on  this  moun- 
tain, which  rises  like  an  emperor  above  the  land. 


Our  faces  now  turn  to  the  west.  Trace  on  the 
map  of  Palestine  (Map  11)  a route  westward  from 
Mount  Hermon  and  the  Lebanon,  and  find  Tyre  on 
the  seacoast.  Our  viewpoint  is  marked  with  the 
number  95. 

Position  95.  Ruins  of  ancient  Tyre — wonderful 
fulfilment  of  prophecy 

We  are  looking  across  the  bay  to  the  mainland. 
In  the  distance  are  the  foothills  of  the  Lebanon 
mountain  range,  upon  which  the  cedars  for  Solo- 
mon’s temple  were  hewed  by  King  Hiram’s  men.2 
You  see  two  sections  of  Tyre’s  ancient  wall,  and 
the  breakers  rolling  over  it.  Look  at  those  round 
columns  lying  prostrate  in  the  water,  black  with 
moss,  which  were  the  supports  of  graceful  arches 
and  magnificent  palaces  centuries  before  Christ. 
See  that  half-clad  fisherman  drawing  in  his  net. 
Now  read  what  the  Prophet  Ezekiel  said  about 

1 Matt.  xvii:2.  2 I Kings  v:i-io. 


Positions  94a,  95.  Map  11. 


274  TRAVELLING  IN  THE  HOLY  LAND 

Tyre,  six  hundred  years  before  Christ:  They  shall 

destroy  the  walls  of  Tyre,  and  break  down  her  to7u- 
ers;  I will  also  scrape  her  dust  from  her,  and  make 
her  like  the  top  of  a rock.  It  shall  be  a place  for 
the  spreading  of  nets  in  the  midst  of  the  sea.1 
When  those  words  were  spoken,  the  city  standing 
here  was  the  largest  and  richest  city  upon  the  Medi- 
terranean. What  Venice  was  in  the  middle  ages, 
Tyre  was  in  the  early  history  of  the  eastern  world. 
It  covered  its  islands  with  palaces,  it  sent  ships  to 
every  port ; its  merchants  became  princes.  It  pos- 
sessed the  supremacy  of  trade,  almost  the  monop- 
oly of  trade,  in  the  Mediterranean;  when  Jerusalem 
passed  under  the  sway  of  Babylon,  600  B.  C.,  Tyre 
was  at  its  height  of  glory  and  riches.  Its  doom 
was  spoken  of  by  the  prophet,  and  it  soon  began 
to  decline ; was  besieged,  conquered  and  plundered, 
over  and  over  again.  It  lost  its  trade,  and  with  its 
trade  its  wealth  passed  away.  The  mistress  of  the 
Mediterranean  became  a seaport  of  no  importance, 
either  in  the  commerce  or  in  the  politics  of  the  East. 

Do  you  remember  the  visit  that  Paul  made  at 
this  city,  while  on  his  last  visit  to  Jerusalem?2  He 
found  disciples  here,  and  remained  a week  among 
them.  Somewhere  along  this  shore  there  is  an  un- 
marked spot,  where  those  Tyrian  disciples,  with 
their  wives  and  little  ones,  knelt  on  the  sand  with 
the  Apostle  and  his  fellow  travellers,  and  committed 
them  to  the  grace  of  God.  But  Tyre  has  been  for 
centuries  a decayed,  insignificant,  poverty-stricken 
town,  where  a handful  of  fishermen  spread  their 
nets  on  the  ruins  of  its  ancient  splendor.  For  the 
most  interesting  description  of  Tyre’s  former  glory, 

1 Ezekiel  xxvin-5.  2 Acts  XXK3-7. 


Position  5)3.  Slap  11. 


ANCIENT  TYRE 


275 


read  the  27th  chapter  of  Ezekiel.1  What  a com- 
plete fulfillment  of  the  prophecy  is  seen  here  to- 
day ! 

For  Position  90,  main  tour,  see  paire  27G. 


* Now  consult  again  Map  n.  Follow  up  the  seacoast 
of  Syria,  about  twelve  miles  above  Tyre,  and  we  find 
Zarephath — called  in  the  New  Testament  Sarepta — in 
modern  times  Surafend.  Our  next  place  for  observation 
will  be  where  the  map  marks  a spot  95a. 


Position  95a.  A poor  woman  of  Zarephath  gathering 
firewood 

Here  is  a woman,  amid  the  ruins  of  a city  by  the  sea, 
gathering  a few  twigs  for  firewood.  How  vividly  it 
brings  to  the  mind  a Bible  story  associated  with  this  very 
place!  In  the  days  of  the  able  but  wicked  King  Ahab, 
Elijah  the  prophet  laid  a ban  upon  the  land  of  Israel, 
declaring  that  neither  dew  nor  rain  should  fall  until  he 
spoke  the  word;  he  at  once  disappeared  from  sight,  and 
was  seen  no  more  for  three  years,  while  the  land  suf- 
fered a dreadful  drought.2  For  a time  he  was  hidden  in 
a distant  valley;  then  he  was  sent  by  God  to  Zarephath — 
this  place  upon  which  we  are  now  looking.  Here  he  saw 
a widow  in  poverty-stricken  attire,  gathering  sticks,  and 
the  Voice  said  to  him:  “This  is  the  woman  who  will  care 
for  you  during  the  drought  and  famine.”  You  remem- 
ber the  strange  test  given  to  the  woman’s  faith;  how 
bravely  she  met  it,  giving  her  last  crumb  of  food  to  the 
prophet,  before  taking  any  for  herself  and  her  son;  and 
how  abundantly  her  faith  was  rewarded,  in  the  bringing 
of  her  boy  back  from  death  to  life. 

Another  miraculous  event  has  been  placed  by  tradition 
at  Zarephath.  At  the  end  of  the  ministry  in  Galilee,  our 
Lord  sought  retirement  with  his  disciples,  and,  unable  to 
find  it  in  his  own  land,  came  to  the  borders  of  Tyre 
and  Sidon.3  Whether  he  actually  entered  the  Phoenician 
country  is  uncertain,  but  tradition  says  that,  following 
the  example  of  Elijah,  he  came  to  Zarephath,  then  called 
Sarepta.  Here  a native  woman,  not  a Jewess,  but  a 

1 Ezekiel  xxvii:i-32.  2 I Kings  xvii:9-24. 

* For  Supplementary  Tour  only.  3 Mark  vii:24-3o. 


Positions  95,  95a.  Map  11* 


276 


TRAVELLING  IN  THE  HOLY  LAND 


Syro-phcenician,  hearing  of  his  coming,  besought  him  to 
cast  a demon  out  of  her  daughter.  His  disciples,  with 
the  bigotry  of  their  race  and  time,  said,  “Send  her  away!" 
but  Jesus  showed  them  by  his  conversation  with  the 
woman  that  a Gentile  could  have  faith  as  strong  as  any 
Jew,  and  he  answered  her  prayer.1  These  are  the  two 
events,  one  from  the  Old  Testament,  the  other  from  the 
New,  which  are  recalled  by  a sight  of  this  ground. 


Map  11  should  be  referred  to  again.  Follow- 
ing up  the  coastline  northward,  eight  miles  above 
Zarephath,  and  twenty  miles  above  Tyre,  we  come 
to  Sidon  (in  the  Old  Testament,  Zidon),  the  mother 
city  of  Tyre.  Here  we  will  find  our  next  position, 
marked  96. 

Position  96.  Ancient  citadel  in  the  sea,  at  Sidon 

We  are  looking  now  at  the  remains  of  a city 
much  older  than  even  Tyre — in  fact  the  city  from 
which  Tyre  sprung.  Josephus  says  that  it  was 
founded  by  Sidon,  a great-grandson  of  Noah,  and 
the  Bible  accounts  also  emphasize  its  great  an- 
tiquity.2 

This  old  castle  stands  on  an  island,  north  of  the 
present  city  of  Saida  (Sidon).  You  can  trace  seven 
of  the  eight  arches  in  this  bridge  connecting  it  with 
the  mainland.  Look  closely  at  the  walls  of  the 
castle,  and  you  will  see  that  the  foundations  are  of 
different  construction  from  the  upper  portions.  One 
part  was  the  work  of  Romans,  the  other  of  Cru- 
saders. Those  mediaeval  knights  were  mighty  build- 
ers. Though  they  held  these  lands  for  less  than  a 
century,  their  massive  castles  and  churches  and 
walls  abide  to  this  day.  But  we  must  not  forget 

1 Matt,  xv  121-28.  s Genesis  x:is-i9. 


Positions  O.'a,  96.  Map  11. 


SIDON 


277 


that  their  work  was  wrought  everywhere  by  cap- 
tives, compelled  to  labor.  If  these  stones  could 
speak  they  could  tell  not  only  of  sweat  and  sorrow, 
but  of  bloodshed  and  cruel  wrong,  suffered  by  those 
who  reared  them. 

Sidon,  like  Tyre,  has  its  memories  of  the  Apostle 
Paul.  Here  he  paused,  a prisoner,  on  his  voyage 
from  Caesarea  to  Rome.1  Yonder  building  was  the 
Roman  citadel  in  Paul’s  day.  It  would  not  have 
been  unusual  for  the  centurion  Julius  to  have  an- 
chored his  ship  in  that  open  water,  where  a boat 
is  riding  at  anchor  now.  Paul  may  have  stepped 
ashore  at  the  castle  gate,  and  walked  over  this 
bridge,  chained  to  a Roman  soldier.  Can  you  not 
see  him,  pale  from  two  years  in  his  Caesarea  prison, 
with  gray  head  and  bent  form  (for  Paul  was  fast 
growing  old  by  this  time),  treading  these  stones, 
with  the  soldier  by  his  side,  on  his  way  to  meet  the 
brethren  in  Sidon? 

For  Position  07,  main  tour,  see  page  278. 


* We  will  now  follow  up  the  coast  from  Sidon,  until  we 
reach  Beyrout,  near  which  will  be  our  next  position 
marked  (on  Map  11)  96a. 

Position  g6a.  Beyrout,  the  prosperous  Christian  sea- 
port, N.  E.  from  harbor  toward  Lebanon  mountains 

We  are  looking  from  the  sea  upon  a city  which  is  to- 
day the  most  important  in  Syria,  as  its  size  would  indi- 
cate. When  you  look  at  the  map  you  notice  three  coast 
cities  standing  in  line — Tyre,  Sidon,  Beyrout.  Of  these, 
Sidon  (or  Zidon)  was,  as  we  know,  the  earliest,  and  held 
the  trade  of  the  Mediterranean  while  Rome  was  a wood- 
land and  Alexandria  an  unoccupied  swamp.  Sidon  gave 
place  to  Tyre,  which  for  centuries  was  the  commercial 
metropolis  of  the  great  inland  sea.  Then  Tyre  lost  its 

1 Acts  xxvii:3.  * For  Supplementary  Tour  only. 


Positions  i)(i,  96n.  Map  11. 


2yS 


TRAVELLING  IN  THE  HOLY  LAND 


prestige,  and  Alexandria  arose  at  the  mouth  of  the  Nile; 
that  is  even  now  an  important  city.  But  its  trade  is  at 
present  divided  with  Beyrout,  which  is  a city  of  two 
hundred  thousand  people,  and  the  capital  of  the  province 
of  Syria.  Though  Beyrout  is  modern  in  every  respect, 
it  has  an  ancient  past.  It  was  standing  fourteen  hundred 
years  before  Christ,  and  was  a halting  place  of  the  great 
Egyptian  king,  Rameses  II,  in  his  conquering  march 
northward.  It  is  named  in  the  Bible  as  Berothai,  one 
of  the  cities  paying  tribute  to  King  David,  showing  how 
far  extended  was  his  short-lived  empire.1  As  Berytos  it 
is  named  occasionally  in  Greek  literature.  But  never  in 
the  past  did  this  city  obtain  the  prominence  which  it 
now  holds.  You  can  see  that,  in  appearance,  it  is  not 
oriental  but  European.  There  is  an  old  Beyrout  as  vile 
and  wretched  as  most  Turkish  towns;  but  European  com- 
merce and  American  missionary  enterprise  have  made 
modern  Beyrout  a prosperous  place.  Just  on  the  right  of 
our  view  you  see,  at  the  back  of  the  city  and  above  it,  a 
group  of  buildings.  That  is  the  Syrian  Protestant  Col- 
lege, a center  of  religious  education  which  sends  its  in- 
fluence throughout  all  Syria  and  Asia  Minor.  Beyond 
the  city  we  see  the  lower  hills  of  Lebanon,  and  beyond 
those  one  of  its  loftier  peaks,  ten  thousand  feet  high, 
covered  with  snow. 


Our  principal  map  of  Palestine  (Map  n)  marks 
with  the  number  97  a place  upon  one  of  the  Leb- 
anon heights  where  we  have  an  opportunity  to  see 
for  ourselves  such  a tree  as  we  have  read  of  in  our 
Bibles. 

Position  97.  The  oldest  of  the  sacred  cedars  of 
Lebanon 

We  are  in  the  edge  of  a grove  containing  the  old- 
est cedars,  and  face  to  face  with  the  “monarch”  of 
the  four  hundred,  for  that  is  the  number  of  the 
trees  in  this  forest.  That  gnarled  and  craggy  trunk 
before  us  is  forty-seven  feet  in  circumference.  The 

1 II  Sam.  viii:8. 


Positions  96a,  97.  Map  11. 


CEDARS  OF  LEBANON 


279 


old  man  standing  beside  it  (how  small  he  looks !) 
touches  it  reverently.  Just  out  of  sight  in  the  for- 
est is  a little  chapel  of  Maronite  Christians.  In  Au- 
gust of  every  year  the  followers  of  their  faith  as- 
semble here,  even  from  places  remote,  and  cele- 
brate a festival,  at  which  a homage  almost  idola- 
trous is  paid  to  this  ancient  tree.  The  soil  under 
our  feet  in  this  grove  is  almost  wholly  composed 
of  cedar-cones  which,  through  many  centuries,  have 
dropped  from  the  trees,  decayed,  and  formed  a soft, 
springy  carpet.  These  groves  at  an  altitude  of 
six  thousand  feet,  with  their  cool  air,  balsamic  odor, 
and  healthful  soil,  are  a favorite  summer  resort 
for  the  inhabitants  of  Beyrout,  and  even  of  Port 
Said,  Alexandria,  and  Cairo,  whose  tents  are  pitched 
under  the  outspreading  cedar  branches.  This 
mighty  tree  cannot  be  less  than  two  thousand 
years  old.  It  was  a stately  trunk  when  Herod 
reigned  over  these  lands ; the  wood-worker  of  Naza- 
reth might  have  shaped  a cornice  from  one  of  its 
branches ; and  it  would  not  be  strange  if  St.  Paul, 
preaching  in  the  villages  of  Phoenicia,  had  walked 
through  this  grove  and  looked  up  to  those  giant, 
outspreading  arms. 

For  Position  98,  main  tour,  see  page  282. 


* If  we  move  to  a higher  standpoint,  where  we  get 
a view  of  a whole  grove  of  these  noble  trees,  we  may  at 
the  same  time  gain  a more  definite  idea  of  their  surround- 
ings. 

Position  97a.  Cedars  of  Lebanon — once  mighty  groves 
that  supplied  wood  for  Solomon’s  Temple 

We  are  in  the  heart  of  the  Lebanon  range  of  moun- 
tains. That  rounded  summit  above  us  is  Dahr  el  Kadic, 


Positions  97,  97a.  Map  11. 


For  Supplementary  Tour  only. 


28o 


TRAVELLING  IN  THE  HOLY  LAND 


more  than  ten  thousand  feet  high.  In  its  deep  ravines 
we  can  see  snow  which  never  entirely  melts,  and  which 
for  seven  months  in  the  year  covers  the  mountain’s 
crown.  Do  you  notice  that  the  upper  ranges  of  the  moun- 
tains are  lighter  in  color  than  the  lower  regions  at  the 
base?  The  summit  contains  more  limestone  than  the 
lower  levels,  and  this,  or  the  snow  upon  it,  may  have 
given  its  name,  Lebanon,  i.  e.,  white.  How  plainly  we 
can  trace  the  varied  strata  which  form  the  mountain  wall! 

Our  deepest  interest,  however,  lies  in  that  stately  grove 
of  cedars  in  the  valley.  Do  you  notice  the  white  wall 
which  surrounds  them?  That  was  built  with  money  con- 
tributed by  England’s  good  and  great  Queen  Victoria.  If 
we  could  have  a view  of  these  valleys  in  Lebanon,  as 
they  stood  three  thousand  years  ago,  when  woodsmen 
of  Tyre  began  cutting  down  the  trees  for  King  Solo- 
mon’s Temple,  we  should  see  great  forests  everywhere. 
But  now  only  a few  groves  of  these  kingly  trees  remain, 
and  they  would  disappear  unless  protected  by  law  and 
guarded  by  foresters.  From  the  two  or  three  isolated 
trees  outside  the  preserve,  we  can  see  the  shape  of  the 
oriental  cedar,  which  is  not  much  like  our  tree  of  the 
same  name,  with  branches  pointing  upward  and  clinging 
close  to  the  trunk.  The  branches  of  this  species  grow 
out  horizontally,  and  the  cones  upon  them  look  as  if 
spread  upon  a carpeted  floor. 

It  is  no  wonder  that  Solomon  chose  the  cedar  for  the 
roofs  and  pillars  of  his  temple,1  for  its  timber  is  strong 
and  almost  imperishable.  Pliny,  the  Roman  naturalist, 
tells  us  that  the  cedar  roof  of  Diana’s  temple  at  Ephesus 
stood  four  hundred  years  before  it  was  destroyed  by  fire; 
and  he  mentions  another  temple  in  northern  Africa,  at 
Utica,  which  lasted  more  than  eleven  hundred  years.  The 
cedar,  being  over  a hundred  feet  in  height,  was  used  for 
the  masts  of  ships.2  Being  very  hard,  close-grained,  and 
enduring,  it  was  employed  for  carved  work,  especially 
for  statues  and  images.3  Everywhere  in  the  Old  Testa- 
ment, the  cedar  is  named  as  the  crowned  king  of  all  the 
trees.4  It  is  a meeting  of  the  monarchs  upon  which  we 
are  now  gazing.  Let  us  try  to  recall  the  greater  forest 
that  covered  all  these  mountain-slopes  three  thousand 
years  ago.  Look  at  the  gigantic  trees  laid  low  by  Hi- 
ram’s lumbermen;  see  them  carried  down  to  the  sea,  and 

1 1 Kings  v:6  and  vi:<).  3 Isa.  xliv:i4,  15. 

2 Ezekiel  xxvii:s.  4 I Kings  iv:33;  Judges  ix:is;  Isa.  ii:i3. 


Position  97a.  Map  11. 


CEDARS  OF  LEBANON 


28l 

made  into  rafts,  for  a voyage  to  Joppa;  there  hewn  and 
shaped  by  skilful  carvers  to  form  the  beams  and  pillars, 
the  floors  and  the  roofs  of  the  Temple,1  and  then  at  last 
borne  across  the  plain  and  over  the  hills  to  Mount  Mo- 
riah, their  final  resting-place.  All  the  old  story  flashes 
upon  us,  as  we  gaze  at  this  grove  of  ancient  cedars  on 
Mount  Lebanon. 

* Far  up  between  the  two  Lebanon  ranges,  at  the  spot 
indicated  by  the  number  97b,  on  Map  11,  we  shall  find 
some  extraordinary  traces  of  other  ancient  building  con- 
struction, mainly  of  hewn  stone. 

Position  97b.  Baalbek  and  plain  between  the  Leba- 
nons;  view  north  from  town 

You  perceive  that  we  are  looking  over  a plain  to  moun- 
tains northward  in  the  distance.  Those  are  the  Lebanon 
mountains;  and,  if  we  were  looking  in  the  opposite  direc- 
tion we  should  find — on  the  other  side  and  much  nearer 
— Anti-Lebanon,  the  northern  branch  of  Mount  Hermon. 
The  plain  of  Coele  Syria  here  broadens  to  a width  of 
nearly  twenty  miles;  and  through  it  winds  a little  river, 
the  Litany,  or  Leontes,  on  its  way  to  the  Mediterranean, 
just  north  of  Tyre.  Before  us  is  the  modern  village  of 
Baalbek,  built,  you  perceive,  not  like  most  Turkish  vil- 
lages of  clay,  but  of  stone.  The  material  came  from  the 
same  quarries  that  supplied  the  stone  for  that  mighty 
temple,  of  which  we  see  six  pillars  standing  on  the  plat- 
form beyond  the  ravine.  The  town  contains  about  two 
thousand  inhabitants,  of  whom  more  than  half  are  Chris- 
tians. One  of  those  larger  two-story  buildings  (the  one 
at  the  left)  is  a girls’  school,  established  by  the  British 
mission.  The  older  town  of  Baalbek  lay  on  the  other 
side  of  the  ravine,  where  we  see  the  pillars  of  an  ancient 
building.  That  platform  is  the  acropolis  of  Baalbek,  and 
the  ruins  upon  it  are  all  that  is  left  of  the  Temple  of  the 
Sun,  one  of  the  largest  temples  of  the  ancient  world.  So 
far  as  is  known,  there  are  no  references  to  this  locality  in 
the  Bible.  That  it  was  a center  of  worship  in  the  Old  Tes- 
tament times  cannot  be  doubted;  but  it  was  outside  the 
world  of  the  Biblical  writers;  and  no  records  of  this  tem- 
ple lead  us  back  of  the  third  century  of  our  era.  The 
Greeks  called  the  place  Heliopolis  (city  of  the  sun),  which 
suggests  that  the  sun  was  here  worshiped. 

1 Kings  vi:7-io.  'For  Supplementary  Tour  only. 


Positions  97a,  97l».  Map  li. 


282 


TRAVELLING  IN  THE  HOLY  LAND 


Our  principal  map  of  Palestine  and  southern 
Syria  (Map  11)  shows  the  location  of  Heliopolis, 
or  Baalbek,  in  the  valley  of  the  Litany  river  be- 
tween the  two  Lebanons.  That  map  indicates  by 
the  number  98  where  we  are  to  stand  in  order  to 
study  at  leisure  a wonderful  token  of  engineering 
enterprise  in  ancient  days. 

Position  98.  The  mightiest  building  stone  ever 
cut,  ruins  of  Baalbek 

Look  at  this  massive  piece  of  cut  stone : It  is 

said  to  be  the  largest  ever  cut  from  a quarry  in  one 
piece ; and  this,  as  you  see,  was  not  entirely  re- 
moved from  its  ancient  bed.  For  some  reason,  this 
stone  was  never  placed  in  position  as  one  of  the 
foundations  of  the  temple  which  shows  yonder  in 
the  distance.  Some  think  that  the  growth  of  Chris- 
tianity in  the  empire  interrupted  the  building  of 
the  temple  and  caused  it  to  be  left  incomplete. 
Others  find — or  think  they  find — that  the  stone  is 
not  perfect  in  its  proportions,  and  they  believe  it 
was  rejected  as  defective.  In  the  foundations  of 
that  building  in  the  distance  are  the  three  largest 
stones  wrought  by  the  hands  of  man  in  any  build- 
ing on  the  earth.  They  are  respectively  sixty-two, 
sixty-three  and  sixty-four  feet  long;  each  of  them 
measures  between  thirteen  and  fourteen  feet  in 
height  and  thickness,  and  they  are  laid  in  a wall 
nineteen  feet  above  the  ground.  Think  of  such 
rocks,  each  weighing  about  three  million  pounds ! 
How  were  they  carried  to  that  wall?  How  were 
they  lifted  into  place?  How  were  they  joined  to- 
gether so  exactly  that  not  even  a penknife  can  be 
inserted  between  them?  No  man  can  answer  these 


Position  OS.  Map  11. 


BAALBEK 


283 


questions ; but  we  do  know  from  what  quarry  they 
were  hewn  out,  for  here  in  its  bed,  half-extracted, 
lies  another  giant  stone  which  matches  them,  and 
was  evidently  intended  for  a place  beside  them. 
This  block,  of  which  the  lower  end  still  remains 
part  of  the  native  rock,  is  seventy-one  feet  long, 
fourteen  feet  wide,  and  thirteen  feet  high,  longer 
than  either  of  its  fellow-stones  already  in  the  wall 
of  the  acropolis.  That  we  may  fully  realize  its  im- 
mensity, notice  what  a pigmy  that  full-grown  Arab 
seems,  lying  upon  it,  and  how  small  seems  that 
standing  figure  against  the  rock.  Do  you  see  those 
men  at  work  yonder?  The  ancient  quarry  is  still 
worked,  and  from  it  has  come  the  stone  for  the 
modern  town,  of  which  we  see  a few  houses  on  the 
right  overlooking  the  ravine. 

For  Position  90,  main  tour,  nee  page  285. 


' — — 

* Let  us  walk  around  the  ravine  and  visit  those  massive 

i ruins.  We  will  examine  that  row  of  six  columns,  which 

we  saw  at  a distance  from  Position  97b.  The  great  tem- 
ple of  which  they  formed  a part  has  added  interest  be- 
cause it  was  reconstructed  from  the  ruins  of  the  ancient 
Phoenician  temple  of  Baal,  from  which  the  names  of  both 
temple  and  town  are  derived.  Here  held  sway  the  same 
Baal  worship  that  we  see  often  intruding  itself  among  the 
Chosen  People.  Many  Israelites,  like  King  Ahab,  of 
Israel,  married  worshippers  of  Baal,  and  thus  Baalism 
was  usually  introduced.  The  highest,  as  well  as  the  low- 
est, from  Solomon  down,  were  at  times  affected  by  it. 

Position  98a.  Colossal  remnants  of  the  Sun  Temple — 
grandest  of  antiquity — Baalbek 

These  columns  stood  on  the  south  side  of  the  temple, 
and  formed  a part  of  the  peristyle,  surrounding  a rectan- 
gular, open  court.  It  was  composed  of  columns  connected 
above.  This  peristyle  was  one  hundred  and  ninety  feet 

* For  Supplementary  Tour  only. 

Positions  98,  98a.  Map  11. 


284 


TRAVELLING  IN  THE  HOLY  LAND 


long,  and  one  hundred  and  sixty  wide,  consisting  of  fifty- 
four  columns,  each  seventy-five  feet  high,  including  base 
and  capital,  supporting  an  entablature  of  which  the  top 
was  ninety  feet  above  the  ground.  All  that  remains  of 
it  now  are  these  six  columns  and  the  entablature  connect- 
ing them.  Each  stands  upon  a single  block  of  stone;  you 
can  compare  the  pedestal  with  the  height  of  the  Arab 
who  stands  beside  the  third  column  from  the  right.  The 
centuries  and  the  earthquakes  have  dealt  hardly  with  these 
pillars.  Notice  how  some  of  them  have  been  twisted 
out  of  position  by  the  hands  of  an  earthquake.  But  the 
Turks  and  the  Arabs  have  done  worse;  for  they  have  dug 
holes  in  them  to  extract  the  iron  clamps,  and  they  have 
destroyed  whole  walls  to  find  the  materials  for  their  own 
miserable  houses  and  shrines.  Each  column,  we  can  see, 
is  made  in  three  sections,  and  has  a capital  upon  its  sum- 
mit. How  nicely  those  sections  are  joined  together! 
You  may  search  the  world  through  before  you  will  find 
a row  of  columns  erected  during  the  last  five  hundred 
years  whose  blocks  fit  so  closely!  And  these  are  only 
six  out  of  the  nineteen  columns  on  one  side!  And  there 
were  fifty-four  of  them  in  all.  Try  to  imagine  that  court, 
open  to  the  sky,  with  its  four  sides  surrounded  by  fifty- 
four  columns  such  as  these!  And  this  was  only  one  end 
of  the  temple;  for  it  opened  on  the  east  upon  another  and 
greater  court — five  hundred  feet  wide  from  north  to 
south,  and  three  hundred  and  fifty  from  east  to  west. 
Still  further  east  was  an  entrance  of  hexagonal  form: 
.so  that  the  entire  length  of  this  mighty  building  was 
more  than  six  hundred  feet.  We  are  not  to  imagine  it 
roofed,  but  open  to  the  sky,  except,  perhaps,  a small 
shrine  in  the  center  of  the  great  middle  court. 

What  a glorious  temple  all  this  must  have  been  seven- 
teen centuries  ago,  when  Rome  ruled  the  world,  and  its 
emperor,  Antoninus  Pius,  gilded  these  capitals!  Who 
at  that  time  would  have  dreamed  that  in  less  than  three 
hundred  years  the  insignificant  sect  of  Christians  would 
destroy  every  temple,  or  transform  it  into  a church  of 
Christ!  This  gigantic  building  was  the  final  effort  of 
pagan  Rome,  and  before  it  was  fairly  finished  its  founda- 
tions were  undermined  by  the  gospel. 

Look  between  the  columns  and  see  another  ruined 
temple  beyond  it,  standing  on  a lower  foundation  level. 
That  was  the  temple  of  Jupiter  or  Zeus — one  the  Latin, 
the  other  the  Greek  name  for  the  king  of  gods.  It  was  a 


l*oe*ition  88a.  31  m*  11. 


BAALBEK 


285 


little  longer  than  the  peristyle  of  the  temple  of  the  Sun, 
but  narrower,  being  two  hundred  and  twenty-five  by 
one  hundred  and  twenty  feet  in  dimensions,  and  its  forty- 
two  exterior  columns  were  sixty-five  feet  high,  besides 
the  entablature  or  cornice  above  them. 

Beyond  these  temples,  on  the  distant  hillside,  you  catch 
a glimpse  of  the  modern  village  of  Baalbek.  What  a 
contrast  there  is  here  between  the  glories  of  the  past 
and  the  humiliation  of  the  present! 


From  Baalbek,  you  will  notice  on  the  general 
map  (Map  11)  that  we  turn  southward  and  follow 
the  western  slope  of  the  Hermon  range.  We  find 
a deep  gorge  penetrating  the  mountains,  through 
which  the  river  Barada  flows  (the  ancient  Abana),1 
and  with  it  we  descend  to  the  edge  of  the  great 
plain  at  the  foot  of  Mount  Hermon,  on  its  south- 
eastern side.  At  Position  99  we  shall  look  at  Da- 
mascus from  the  northwest. 

Position  99.  Damascus  and  its  gardens,  from  the 
northwest 

This  city  has  been  called  by  the  Arabs  “the  Des- 
ert’s reflection  of  Paradise.”  We  are  standing  in  a 
Mohammedan  graveyard  on  a lower  slope  of  the 
Anti-Lebanon  range.  Children  are  usually  playing 
here — it  is  one  of  their  favorite  resorts.  See  those 
plastered  tombs,  each  with  a receptacle  for  flowers! 
They  are  made  so  high  that  the  corpse  can  sit  up- 
right in  its  coffin,  when  summoned  by  the  angels 
to  surrender  its  soul,  on  the  second  day  after  death 
and  burial.  The  holes  at  the  end,  temporarily 
closed  by  small  covers,  are  openings  left  so  that 
the  angels  may  call  down  to  the  soul  and  be 
promptly  heard.  This  village  just  before  us  is  Es 

1 II  Kings  v:i2. 


Positions  ONa,  09.  Map  11. 


286  TRAVELLING  IN  THE  HOLY  LAND 

Saliheyeh,  a northern  suburb  of  the  great  city  in 
the  distance.  Do  you  notice  its  walls  of  dried  clay? 
You  find  miles  of  such  walls  as  that  on  either  side 
of  the  highways  leading  from  Damascus.  As  from 
this  height  you  see  the  city  encircled  by  green  foli- 
age and  fields,  with  the  white  desert  on  one  side 
and  the  green  mountains  on  the  other,  you  appre- 
ciate its  comparison — “a  pearl  set  in  emeralds.” 
Mohammed  stood  on  this  spot,  where  we  are  stand- 
ing, gazed  at  the  city,  which  to  him,  coming  from 
the  deserts  of  Arabia,  appeared  the  loveliest  on 
earth,  and  said  “Man  can  have  but  one  Paradise, 
and  mine  is  not  here!”  and  turned  away,  refusing 
to  enter  it.  That  which  made  this  a city  at  least 
four  thousand  years  ago,  has  kept  it  through  all  the 
ages,  and  will  keep  it  to  the  end  of  time,  is  the 
abundance  of  water  which  pours  down  upon  the 
plain  through  the  rift  of  Mount  Lebanon  by  which 
we  have  come  from  Baalbek.  Scarcely  a city  on 
the  earth  has  such  a wealth  of  fresh,  pure  water. 
It  turns  the  desert  into  a garden  for  miles  around. 
One  river  runs  through  the  city  in  a mighty  tide ; 
the  other  flows  around  it,  and  both  are  borne  every- 
where, into  streets  and  squares,  and  mosques,  and 
gardens,  where  they  rise  up  in  fountains.  Damas- 
cus is  the  only  city  in  the  Oriental  world  where  you 
will  even  find  water  brought  directly  into  many  of 
the  houses. 

Through  all  history  this  city  has  stood  prominent 
in  the  Eastern  world.  When  Abraham  crossed  the 
Euphrates  river,  coming  from  Mesopotamia  to  Pal- 
estine,1 on  that  migration  which  has  influenced  the 
world  more  than  any  other  movement  of  a family 

1 Genesis  xii : 1-5  ; also  xv:2. 


Position  99.  Map  11. 


DAMASCUS 


287 


since  time  began,  he  must  have  passed  through  this 
city,  for  the  caravan  route  from  Euphrates  to  the 
Nile  has  always  passed  this  way.  Damascus  stood 
forth  as  a rival  to  Jerusalem  and  Samaria  through 
five  centuries,  and  was  conquered  and  conqueror  by 
turns.* 1  Over  this  road  at  our  feet,  perhaps,  rode 
Naaman,  with  his  horses  and  chariots,  but  wearing 
the  skin  of  a leper  under  his  lordly  robes,  on  his 
way  to  Israel  to  seek  a cure.2 

Over  this  road  I see  a blind  man  walking  with 
downcast  countenance,  led  by  his  companions, 
groping  his  way  toward  the  gate  of  Damascus.3 
Can  that  be  the  haughty  young  Pharisee  whom  we 
met  a while  ago  riding  out  of  the  Damascus  gate 
at  Jerusalem,  on  his  way  to  this  very  city  to  bind 
and  scourge  the  disciples  of  Jesus?  Yes,  about  a 
mile  from  here,  on  the  right,  just  as  the  towers  and 
domes  of  Damascus  were  rising  to  his  view,  a vision 
flashed  upon  that  young  man’s  eyes,  a voice  thrilled 
in  his  ears ; and  he  is  entering  that  city  a seeker 
after  the  Saviour  whom  he  sought  to  destroy! 

For  Position  100,  main  tour,  see  page  291. 


* Map  11  shows  the  location  of  the  ancient  Syrian 
city,  Damascus.  Our  next  position,  numbered  99a,  will 
be  within  its  walls.  As  we  are  students  of  the  Bible, 
our  search  is  for  places  connected  with  the  Bible  story, 
so  let  us  look  for  the  street  called  “Straight.” 

Position  99a.  The  covered  street  called  “Straight,”  from 
the  east — Damascus 

We  are  looking  toward  the  west.  You  notice  at  once 
that  arched  roof  running  across  the  city.  Under  it  is 

1 II  Sam.  viii :6 ; II  Kings  viii:7-i3 ; also  x:32,  33. 

* II  Kings  v:i-i8. 

■Acts  ix:8-i8. 

* For  Supplementary  Tour  only. 


Positions  99,  99a.  Map  11. 


288 


TRAVELLING  IN  THE  HOLY  LAND 


the  street  called  “Straight,”  where  Saul  (not  yet  become 
Paul)  waited  in  his  blindness  in  the  house  of  Judas,  for 
the  coming  of  a man  named  Ananias,  who  should  show 
him  how  to  be  saved.1  The  street  is  one  of  the  widest  in 
the  city,  and  extends  across  it  from  west  to  east  to  the 
old  wall,  roofed  over  with  tin  nearly  all  the  way.  In 
warm  days  the  shade  overhead  is  very  grateful,  and  there 
are  windows  here  and  there  for  ventilation.  The  post- 
office  is  on  this  street,  but  it  is  not  a very  important  in- 
stitution. One  mail  a day  brings  a single  small  bag  of 
letters  for  distribution  among  three  hundred  thousand 
people — you  can  judge  from  that  how  little  Damascus 
people  know  or  care  about  what  is  going  on  in  the  rest 
of  the  world  to-day!  On  either  side  are  shops  to  tempt 
the  tourist;  and  the  sales  are  carried  on  after  the  Oriental 
fashion,  with  a long  time  spent  in  beating  down  on  one 
side,  and  beating  up  on  the  other,  until  a price  is  reached. 
They  show  the  house  of  Ananias,  the  believer  who  led 
Saul  into  the  faith  of  Christ,  a little  to  the  left  of  this 
street,  almost  at  its  end.2  Naaman’s  House,  the  name 
given  to  the  leper  hospital,  is  outside  the  wall.3  We  con- 
clude, and  rightly,  from  the  number  of  mosques  in  sight 
on  the  left  of  Straight  Street,  that  this  is  the  Moslem 
quarter  of  the  city;  the  Christian  quarter  is  toward  the 
end  of  this  street,  also  on  the  left;  and  the  Jewish  in  the 
distance  on  the  right. 

Just  to  our  right  is  a minaret.  How  unsymmetrical 
is  its  plastered  cupola,  and  how  dilapidated  is  the  gal- 
lery beneath!  I doubt  whether  there  is  a window,  or  an 
arch,  or  a wall,  built  by  an  Oriental  that  stands  abso- 
lutely plumb!  Four  times  each  day  on  every  minaret  in 
sight,  and  on  two  hundred  more  in  the  city,  at  the  same 
minute,  you  might  see  a muezzin  standing,  and  repeating, 
as  he  faces  in  turn  each  of  the  four  points  of  the  com- 
pass, “Arise  and  pray!  I declare  that  God  is  God  and 
Mphammed  is  his  prophet!  Come  and  pray!” 

Along  that  street  under  the  arch  once  walked  Ana- 
nias, a servant  of  Christ,  with  mingled  hope  and  fear, 
inquiring  for  the  house  of  Judas  and  in  it  for  one  called 
Saul  of  Tarsus.  In  some  synagogue  yonder  in  the  Jew- 
ish quarter  on  the  right,  Saul,  the  new  convert,  a wolf 
changed  to  a lamb,  gave  his  first  testimony  for  Jesus.4 
Three  years  he  was  absent  in  the  wilderness  maturing 

1 Acts  ix:io-i7.  3 II  Kings  v:i. 

2 Acts  xxii:i2,  13.  4 Acts  ix:  19-21. 

Position  90a.  Map  11. 


u 


DAMASCUS  289 

his  convictions,1  and  getting  in  order  that  mighty  scheme 
of  doctrine  that  was  to  transform  the  church  from  a 
Jewish  sect  to  a religion  for  all  the  world.  Then  he  sud- 
denly appears  in  Damascus  again,  and  preaches  salvation 
for  all  men,  Gentiles  as  well  as  Jews,  with  such  fervor  as 
to  excite  wrath  among  Jews,  and  alarm  even  among  be- 
lievers. Yonder  in  the  distance  is  the  old  wall  where 
he  was  let  down  in  a basket  to  escape  his  foes,  who  were 
watching  the  gates.2 

* We  will  pass  through  the  street  called  “Straight,”  to 
its  western  section,  where  a part  of  it  is  open  to  the  sky. 

Position  99b.  Buildings  and  traffic  to-day  on  the  street 
called  “Straight,”  in  Damascus 

You  see  how  thoroughly  Oriental  is  this  place.  Every 
person  in  sight  wears  the  garments  of  the  East,  from 
turban  or  fez  cap  down  to  sandals.  Look  at  the  three- 
story  house  on  our  right.  With  us  such  a dwelling  would 
have  a wide  front  door;  but  here  the  door  is  so  small 
and  narrow  as  scarcely  to  be  seen  behind  the  man  walk- 
ing toward  us.  The  few  windows  on  the  first  and  second 
floors  are  small  and  barred  with  iron.  Without  doubt 
there  are  larger  windows  at  the  other  side  of  the  house 
opening  upon  a court.  The  third  floor,  less  in  danger 
from  thieves,  has  abundance  of  light,  and  a barrel-shaped 
ventilator  for  air.  Just  beyond  we  see  a mosque,  with 
its  minaret.  Look  closely,  and  you  may  perceive  the 
muezzin,  or  herald,  in  the  balcony  ready  to  give  his  call 
to  prayer.  The  same  call  rings  out  loud  and  clear  from 
the  minaret  of  every  mosque  in  the  Mohammedan  world. 
This  is  the  western  end  of  the  street;  the  house  where 
Saul  of  Tarsus  lodged  when  he  was  brought  blinded  into 
the  city  was  probably  at  the  other  end  of  the  town.3 
But,  as  this  is  near  the  entrance  gate,  we  may  picture  the 
stranger  from  Jerusalem,  led  by  his  companions  on  this 
street,  then,  as  now,  thronged  with  people.4  Saul  could 
not  see  them,  for  the  dazzling  vision  which  had  burst 
upon  his  sight  had  blinded  his  eyes;  and  his  heart  was 
too  deeply  torn  with  bitter  memories  of  the  past  for  him 
to  think  of  the  scenes  and  the  people  around  him.  Do 


1 Galatians  1:15-17.  * Acts  ix:u. 

2 II  Cor.  xi:32,  33.  4 Acts  ix:8,  9. 

* For  Supplementary  Tour  only. 

Positions  99a,  99b.  Map  11. 


290 


TRAVELLING  IN  THE  HOLY  LAND 


you  notice  that  the  buildings  in  the  distance,  on  both 
sides  of  the  street,  are  new?  Not  many  years  ago,  the  old 
houses  in  this  section  were  torn  down  by  order  of  the 
Pasha  in  command  of  the  city,  and  newer  buildings  of  a 
modern  type  have  taken  their  places.  You  see  where 
the  street  seems  to  end  in  an  arched  building.  In 
reality  there  is  where  the  long  covered  part  of  the  street 
begins,  for  that  is  the  roof  over  it.  Just  beside  that  arch, 
on  the  left,  a short  street  leads  to  the  great  mosque  of 
the  city,  a location  which  has  a history.  In  the  early  (Old 
Testament)  period  it  was  the  great  temple  of  Rimmon, 
the  god  of  Damascus.  You  remember  that  Naaman,  the 
healed  leper,  spoke  of  bowing  in  the  House  of  Rimmon, 
with  his  king.1  That  was  undoubtedly  the  place  of  which 
he  was  speaking.  Later,  it  became  a Christian  church, 
and  was  rebuilt  magnificently  by  the  Emperor  Justinian, 
in  the  sixth  century.  Then  later  still  the  city  fell  into 
the  hands  of  the  Saracens;  and,  because  it  had  surrend- 
ered without  fighting,  the  Mohammedans  were  content  to 
take  only  half  of  the  great  church  as  their  mosque,  leav- 
ing to  the  Christians  the  other  half  for  worship,  as  it  is 
to-day.  So  not  far  from  yonder  arch  are  the  memories 
of  three  forms  of  worship — heathen,  Christian  and  Mo- 
hammedan. 

* From  the  southeastern  suburb  of  Damascus  we  cross 
to  the  north,  and  there  look  upon  the  river  which  has 
given  life  to  the  city. 

Position  99c.  Abana  river,  the  sweet  waters  of  Da- 
mascus 

As  we  look  on  this  refreshing  scene,  with  cool  waters 
overshadowed  by  thick  trees,  we  recall  the  contrast  made 
by  Naaman,  the  Syrian  captain,  when  commanded  to 
bathe  in  the  river  Jordan:  “Are  not  Abana  and  Pharpar 

rivers  of  Damascus,  better  than  all  the  waters  of  Israel?”* 
For  we  have  not  found  beside  the  Jordan  any  lovely 
nook  like  this.  The  river  beside  which  we  stand  is  a life- 
giving  stream  to  Damascus.  Known  in  the  Bible  as  the 
Abana,  in  modern  times  it  is  the  Barada.  Rising  in  a 
great  spring  on  the  western  slope  of  the  Anti-Lebanon 
mountains,  it  breaks  through  the  mountains  in  a romantic 


'll  Kings  v:i8.  2 II  Kings  v:i  2. 

* For  Supplementary  Tour  only. 


Position**  DHb,  S9c.  Map  11. 


DAMASCUS 


29I 


gorge,  and  before  it  reaches  Damascus  divides  into  seven 
branches,  thus  enriching  a wide  expanse  of  the  desert. 
One  of  these  branches  rolls  straight  through  the  north- 
western section  of  the  city,  in  a powerful  current,  and  is 
carried  by  conduits  through  every  part.  A traveller  may 
find  in  Damascus  what  is  rare  in  Oriental  cities — water 
pouring  forth  from  pipes  in  many  places  beside  ,the 
streets;  every  house  of  any  pretension  has  a fountain  in 
its  court.  All  around  the  city  are  gardens,  watered  by 
the  streams  from  the  Barada.  Beyond  the  city,  on  the 
east  and  south,  the  river  is  lost  in  a great  swamp,  being 
finally  absorbed  by  the  desert  sands. 


While  we  are  visiting  the  city  of  Damascus,  let 
us  enter  one  of  its  luxurious  homes. 

Position  100.  An  Oriental  room  on  two  levels, 
where  honored  guests  “go  up  higher” 

This  is  the  princely  reception  room  of  a gentle- 
man of  high  rank.  If  we  could  look  beneath  those 
rugs  laid  upon  the  floor,  we  should  see  that  it  is 
paved  with  tiles.  This  Oriental  has  become  so  Eu- 
ropeanized that  he  has  chairs  and  sofas  for  his  re- 
ception room ; but  it  is  more  than  likely  that,  if  we 
could  penetrate  to  the  harem,  or  women’s  apart- 
ments, we  should  find  the  ladies  sitting  on  the  floor 
as  often  as  on  couches.  The  decorations  on  the 
wall  before  us  are  exquisitely  carved  and  inlaid 
with  variegated  marbles.  Notice  this  chandelier 
hanging  from  the  ceiling.  Those  bulbs  are  not  for 
electric  lights ; they  are  for  ornament  merely ; the 
light  is  from  wax  candles.  This  raised  platform  in 
the  foreground  is  where  a nobleman  receives  his 
guests.  Fond  as  Orientals  are  of  smoking,  there 
is  a part  of  the  year  when  you  would  never  find  a 
devout  Mohammedan  indulging  himself  in  that  way 

Position.**  99c,  100.  Map  11. 


292  TRAVELLING  IN  THE  HOLY  LAND 

between  daybreak  and  nightfall — the  annual  month- 
long fast  of  Ramadan  cuts  off  smoking,  coffee- 
drinking, and  every  manner  of  taking  food  within 
the  usual  daytime  hours.  This  test  of  self-control 
is  a severe  one  and  usually  faced  conscientiously. 

Notice  that  the  room  is  arranged  upon  two  levels. 
We  are  looking  toward  the  section  set  apart  for  the 
guests  of  the  higher  rank  or  the  closer  friendship; 
while  the  lower  part  is  for  the  commoner  people. 
How  this  shows  the  meaning  of  our  Saviour’s  ad- 
vice, “When  thou  art  bidden  of  any  man  to  a wed- 
ding, sit  not  down  in  the  highest  room  ....  but 
go  and  sit  down  in  the  lowest  room,  that  when  he 
that  bade  thee  cometh,  he  may  say  unto  thee, 
‘Friend,  go  up  higher.’  ” 1 


* Let  us  visit  one  more  mansion  of  the  wealthy  in  Da- 
mascus. We  turn  aside  from  Straight  Street,  into  a little 
alley,  pass  through  a dirty  passageway  and  a mean  en- 
trance door,  then  suddenly  find  ourselves  in  the  midst  of 
elegance. 

Position  100a.  The  inner  court  of  a Damascus  home 

This  is  the  home  of  a rich  Jew.  It  is  built,  you  see, 
around  a square  court,  open  to  the  sky.  There  is  a 
fountain  in  the  center.  Around  it  are  flowers  in  pots 
and  beds;  also  trees  and  arbors.  You  notice  those  three 
arches;  they  open  into  a covered  court,  a wide  balcony, 
with  rooms  at  either  end.  The  house  is  two  stories 
high,  and,  if  we  could  visit  the  rooms,  we  should  find 
them  large  and  airy.  If  this  were  a Mohammedan  home 
there  would  be  no  women  in  sight  while  visitors  were 
present.  But  here  we  see  two  Jewish  girls,  dressed  in 
European  costume,  so  far  as  Oriental  women  ever  wear 
it.  The  younger  woman  by  the  pool  has  on  the  loose 
robe  worn  by  ladies  in  the  Orient  in  their  homes.  The 

1 Luke  xiv:7-n.  * For  Supplementary  Tour  only. 


Position.*  100,  100a.  Map  11. 


A DAMASCUS  HOME  293 

court  is  the  resort  of  the  family  by  day,  and  at  night  it  is 
often  illuminated  for  an  evening  reception. 

Many  of  the  Jews  dwelling  in  this  city  are  descended 
from  those  who  settled  here  in  early  ages,  unlike  most  of 
the  Jewish  families  in  Palestine,  who  have  mainly  come 
from  Europe.  These  Damascene  Jews  are  proud  of  their 
pure  and  ancient  lineage,  and  undertake  to  show  pedi- 
grees reaching  back  thousands  of  years,  far  longer  than 
any  royal  families  in  Europe. 

In  an  Oriental  court,  at  the  palace  of  Caiaphas,  possibly 
not  unlike  this  one,  Peter  stood  and  warmed  himself, 
when  he  denied  his  Lord,  while  Jesus  was  being  ques- 
tioned in  some  inner  room.1 


Here,  fellow  pilgrims,  we  end  our  journey.  To- 
gether we  came  ashore  on  the  strand  of  the  sea  at 
Jaffa  and  here  at  Damascus  by  the  strand  of  the 
desert,  we  part.  We  have  stood  amid  the  hills  of 
Judah,  without  the  sepulchre  of  the  patriarchs,  and 
around  the  walls  of  Jerusalem.  We  have  been  to- 
gether in  the  cave  of  the  Nativity,  and  under  the 
Dome  of  the  Rock,  and  on  the  crown  of  Olivet. 
We  have  wandered  beside  the  Jordan,  and  over  the 
plain  of  Esdraelon,  and  over  the  mountains  of  Gali- 
lee. We  have  seen  the  paths  trodden  by  Abraham, 
and  David  and  Paul.  We  have  seen  battlefields 
where  Joshua,  and  Deborah,  and  Gideon  led  the 
hosts.  We  have  looked  upon  Elisha’s  spring,  and 
Jacob’s  well  and  Mary’s  fountain.  We  have  stood 
under  the  trees  in  the  garden  where  our  Lord  suf- 
fered, have  looked  up  to  the  mountain  where  he  was 
transfigured,  and  on  the  green  hill  where  he  died. 
The  paths  of  patriarchs  and  prophets  and  apostles 
we  have  followed;  we  have  travelled  throughout  the 


1John  xviii:25. 


. 


Position  100a.  Map  11. 


294 


TRAVELLING  IN  THE  HOLY  LAND 


land,  from  Hebron  to  Hermon,  and  from  the  sea 
to  the  river ; and  here  at  Damascus,  where  Paul  be- 
gan the  work  of  converting  the  world,  we  end  our 
pilgrimage. 


APPENDIX 


A.  OUTLINE  OF  BIBLE  HISTORY1 * 

PART  FIRST — THE  OLD  TESTAMENT  HISTORY 

The  central  theme  of  the  Bible  is  the  way  God  sought 
and  is  seeking  to  save  mankind  through  Christ. 

Throughout  the  Bible  this  theme  is  presented  histori- 
cally. God  revealed  his  plan  of  saving  men,  not  in  a 
theological  system,  but  in  the  story  of  his  dealings  with 
the  world  at  large,  and  with  one  people  in  particular. 

Therefore  to  understand  the  truths  of  salvation,  as  re- 
vealed in  Scripture,  we  must  study  Bible  history,  and  ob- 
tain a view  not  only  of  its  leading  events,  but  also  of  its 
underlying  principles. 

The  history  of  the  Old  Testament  will  include  the  time 
from  the  creation  of  man  to  the  birth  of  Christ — a period 
of  length  absolutely  unknown.3  We  divide  this  into  hve 
periods: 

I.  The  Period  of  the  Early  Semitic  Nations. 

II.  The  Period  of  Migration. 

III.  The  Period  of  Conquest  and  Settlement. 

IV.  The  Period  of  the  Israelite  Kingdom. 

V.  The  Period  of  the  Jewish  Province. 

I.  We  find  in  the  opening  of  the  Bible  that  The  Human 
Race  is  the  subject  of  the  history.  This  theme  extends 
through  the  first  eleven  chapters  of  Genesis,  which  narrate 
the  history  of  more  than  half  of  the  whole  Bible  as  re- 
gards time.  During  this  long  period  no  one  tribe  or  na- 


1 This  outline  was  prepared  by  Jesse  L.  Hurlbut.  The  greater  part 
of  it  is  taken,  by  permission,  from  Hurlbut' s Teacher  Training  Lessons, 
published  by  Eaton  & Mains,  New  York  and  Cincinnati. 

J The  chronology  of  the  Bible  is  not  a matter  of  the  divine  revelation, 
and  scholars  are  not  agreed  with  respect  to  the  dates  of  early  Scripture 

history.  The  system  of  chronology  commonly  found  in  reference 
Bibles  is  that  of  Archbishop  Usshur,  who  lived  1580-1656,  long  before 
the  modern  period  of  investigation  in  Bible  lands.  Usshur’s  dates  of 
events  earlier  than  the  captivity  in  Babylon,  B.  C.  586,  are  now  mostly 
discarded  by  scholars.  It  is  now  believed  that  from  Adam  to  Christ 
was  much  longer  than  four  thousand  years. 

295 


296 


TRAVELLING  IN  THE  HOLY  LAND 


tion  or  family  is  selected;  but  the  story  of  all  mankind 
is  related  by  the  historian  in  the  book  of  Genesis. 

This  period  begins  with  the  Creation  of  Man  (not  the 
creation  of  the  World),  at  some  unknown  time  which 
scholars  have  not  been  able  to  fix;  and  it  ends  with  the 
Call  of  Abraham,  also  at  a date  uncertain,  though  given 
with  some  doubt  at  about  B.  C.  1921.1  With  this  event 
Bible  history  properly  begins. 

The  chief  recorded  events  of  this  period  are: 

1.  The  Fall  (Gen.  iii:6),  which  typifies  the  origin  of  sin. 
(Rom.  v:i2). 

2.  The  Deluge  (Gen.  viini-12).  It  was  believed  that 
by  this  destruction  the  entire  population  of  the  world, 
probably  confined  to  the  Euphrates  valley,  was  swept 
away  (Gen.  vii:23),  and  opportunity  was  given  for  a new 
race  to  develop  under  better  conditions  (Gen.  ix:i8-i9). 

3.  The  Dispersion  (Gen.  x:25).  After  the  deluge  an 
instinct  of  migration  took  possession  of  families,  and  soon 
the  whole  earth  was  overspread.  This  is  attested  by 
Scripture  (Gen.  xi:4-8),  by  tradition,  and  by  the  evidences 
of  language;  and  was  according  to  a divine  purpose. 

II.  A new  chapter  in  Bible  history  begins  at  Gen  xii : 1. 
Here  we  are  taught  that  one  family  or  tribe  is  selected 
and  made  the  subject  of  the  divine  revelation.  This  was 
not  because  God  loved  one  family  more  than  others, 
but  because  the  world’s  salvation  was  to  be  wrought 
through  that  family  (Gen.  xii:2-3).  This  epoch  may  be 
designated  as  the  Period  of  Migration. 

This  period  extends  from  the  Call  of  Abraham  (Gen. 
xii : 1 ) , B.  C.  1921,  to  the  Exodus  from  Egypt,  about  1200 
B.  C. 

We  subdivide  this  period  into  three  epochs: 

1.  The  Joumeyings  of  the  Patriarchs  (Gen.  xii  15;  xiii: 
1 7,  18;  xx : 1,  etc.).  As  yet  the  chosen  family  had  no  dwell- 
ing-place, but  lived  in  tents,  moving  throughout  the  land 
of  promise. 

2.  The  Sojourn  in  Egypt.  In  the  lifetime  of  the  patri- 
arch Jacob,  but  at  a date  unknown,  the  Israelite  family 
went  down  to  Egypt,  not  for  a permanent  home,  but  for 

1 No  dates  are  assigned  for  the  events  of  this  early  period.  The 
chronology  is  so  uncertain  that  it  is  not  necessary  for  the  student  of 
this  lesson  to  commit  it  to  memory.  The  date  of  the  call  of  Abraham 
is  named  at  about  B.  C.  1921  by  eminent  scholars,  but  may  be  changed 
by  discoveries  yet  to  be  made. 


OUTLINE  OF  BIBLE  HISTORY  2tyJ 

a “sojourn,”  which  lasted,  however,  three  or  four  hundred 
years  (Gen.  xlvi:5~7;  1:24). 

3.  The  Oppression  of  the  Israelites.  Toward  the  close 
of  the  sojourn,  the  Israelite  family,  now  grown  into  a mul- 
titude (Exod.  1:7),  endured  cruel  bondage  from  the  Egyp- 
tians (Exod.  1:13-14).  This  was  overruled  to  promote 
God’s  design,  and  led  to  their  departure  from  Egypt, 
which  is  known  as  the  “Exodus,”  or  going  out. 

From  the  names  of  men  in  this  period  we  select  the 
following: 

Abraham,  the  friend  of  God  (James  ii:23). 

Jacob,  the  prince  of  God  (Gen.  xxxii:28). 

Joseph,  the  preserver  of  his  people  (Gen.  xlv:s). 

III.  When  the  Israelites  went  out  of  Egypt  a nation 
was  born  and  the  family  became  a state,  with  all  the  in- 
stitutions of  government.  We  call  this  the  Period  of  Con- 
quest and  Settlement. 

It  opens  with  the  Exodus  from  Egypt,  B.  C.  1200  (Exod. 
xii:40-42),  and  closes  with  the  Coronation  of  Saul,  B.  C. 
1050. 

We  subdivide  this  period  as  follows: 

1.  The  Wandering  in  the  Wilderness.  This  was  a part 
of  God’s  plan,  and  trained  the  Israelites  for  the  conquest 
of  their  land  (Exod.  xiii : 1 7-18) . It  lasted  forty  years 
(Deut.  viii:2). 

2.  The  Conquest  of  Canaan,  which  immediately  fol- 
lowed the  crossing  of  the  Jordan  (Josh.  iii : 14-17) . The  war 
was  vigorously  carried  on  for  a few  years,  but  the  land 
was  only  seemingly  conquered,  for  the  native  races  re- 
mained upon  the  soil,  and  in  some  places  were  dominant 
until  the  time  of  David. 

3.  The  Rule  of  the  Judges.  From  the  death  of  Joshua 
(B.  C.  1150)  the  people  were  ruled  by  local  deliverers,  not 
always  in  direct  succession. 

This  period  has  been  justly  called  the  Age  of  Heroes, 
and  from  many  great  men  we  choose  the  following: 

Moses,  the  founder  of  the  nation  (Deut.  xxxiv.10-12). 

Joshua,  the  conqueror  of  Canaan  (Josh.  xi:23). 

Gideon,  the  greatest  of  local  deliverers  (Judg.  viii:28). 

Samuel,  the  last  of  the  popular  leaders  (1  Sam.  xii:i-2). 

IV.  With  the  reign  of  the  first  king  a new  period  opens. 
We  now  study  the  history  of  The  Israelite  Kingdom.  The 


-98  TRAVELLING  IN  THE  HOLY  LAND 

kingdom  was  divided  after  the  reign  of  three  kings,  but 
even  after  the  division  it  was  regarded  as  one  kingdom, 
though  in  two  parts.  We  find  constant  allusion  to  Israel 
as  a people  of  twelve  tribes,  even  as  late  as  the  New  Tes- 
tament period  (James  i:i). 

This  period  extends  from  the  coronation  of  Saul,  B.  C. 
1050  (I  Sam.  xi:i5),  to  the  captivity  in  Babylon,  B.  C. 
586. 

During  this  period  the  chosen  people  were  ruled  by 
kings,  hence  this  is  named  the  Monarchial  Period.  The 
king  of  Israel  was  not  a despot,  however,  for  his  power 
was  limited,  and  he  was  regarded  as  the  executive  of  a 
theocratic  government  (I  Sam.  x:25). 

This  period  is  divided  into  three  epochs,  as  follows: 

1.  The  Age  of  Unity,  under  three  kings,  Saul,  David, 
and  Solomon,  each  reigning  about  forty  years.  In  David’s 
reign  (about  1000  B.  C.)  the  kingdom  became  an  empire, 
ruling  all  the  lands  from  Philistia  to  Damascus. 

2.  The  Age  of  Division.  The  division  of  the  kingdom 
took  place  B.  C.  937,  when  two  rival  principalities,  Israel 
and  Judah,  succeeded  the  united  empire,  and  most  of  the 
conquests  of  David  were  lost  (I  Kings  xii  116-17).  The 
kingdom  of  Israel  was  governed  by  nineteen  kings,  and 
ended  with  the  fall  of  Samaria  (B.  C.  722),  when  the  Ten 
Tribes  were  carried  into  captivity  in  Assyria  (II  Kings 
xvii:6).  The  survivors  of  the  northern  Israelites  were 
known  as  the  Samaritans. 

3.  The  Age  of  Decay.  After  the  fall  of  Israel,  Judah 
remained  as  a kingdom  for  one  hundred  and  thirty-four 
years,  though  in  a declining  condition.  It  was  ruled  by 
twenty  kings  (including  one  usurping  queen),  and  was 
finally  conquered  by  the  Chaldeans.  The  Jews  were  car- 
ried captive  to  Babylonia  in  586  B.  C.  (II  Chron.  xxxvi:i6- 
20). 

The  following  may  be  regarded  as  the  representative 
Persons  of  this  period,  one  from  each  epoch: 

David,  the  great  king  (II  Sam.  xxiii:i). 

Elijah,  the  great  prophet  (I  Kings  xviii.36). 

Hezekiah,  the  good  king  (II  Kings  xviii:i-6). 

V.  In  the  closing  period  of  Old  Testament  history  we 
find  the  tribe  of  Judah  alone  remaining  and  during  most 
of  the  time  under  foreign  rule;  so  w'e  name  this  the  Period 
of  the  Jewish  Province. 


OUTLINE  OF  BIBLE  HISTORY 


299 


It  extends  from  the  beginning  of  the  captivity  in  Baby- 
lon, B.  C.  586,  to  the  Birth  of  Christ,  B.  C.  4.1 

During  this  period  Judea  was  a subject  land,  exoept  for 
a brief  epoch.  This  may  be  called,  therefore,  the  Foreign 
Administration,  as  the  rule  was  through  the  great  empires 
in  succession. 

This  period  may  be  subdivided  into  five  epochs.  For 
the  first  two  we  have  the  Old  Testament  as  our  source  of 
history.  The  apocryphal  books,  Ben-Sirac,  I and  II  Mac- 
cabees, and  the  writings  of  Josephus  record  the  chief 
events  of  the  fourth  and  fifth  epochs. 

1.  The  Chaldean  Supremacy.  Fifty  years  from  the 
captivity,  B.  C.  586,  to  the  conquest  of  Babylon  by  Cyrus, 
B.  C.  536,  by  which  the  Chaldean  empire  was  ended,  and 
the  Jews  were  permitted  to  return  to  their  land  (Ezra 

2.  The  Persian  Supremacy.  About  two  hundred  years 
from  the  fall  of  Babylon,  B.  C.  536,  to  the  battle  of  Arbela, 
B.  C.  330,  by  which  Alexander  the  Great  won  the  Persian 
empire.  During  this  epoch  the  Jews  were  permitted  to 
govern  themselves  under  the  general  control  of  the  Per- 
sian kings. 

3.  The  Greek  Supremacy.  Alexander’s  empire  lasted 
only  ten  years,  but  was  succeeded  by  Greek  kingdoms, 
under  whose  rule  the  Jews  lived  in  Palestine  for  about 
one  hundred  and  sixty  years. 

4.  The  Maccabean  Independence.  About  B.  C.  168 
the  tyranny  of  the  Greek  king  of  Syria  drove  the  Jews  to 
revolt.  Three  years  later  they  won  their  liberty  under 
Judas  Maccabeus,  and  were  ruled  by  a line  of  princes 
called  Asmoneans,  or  Maccabeans,  for  one  hundred  and 
twenty-six  years. 

5.  The  Roman  Supremacy.  This  came  gradually,  but 
began  officially  in  the  year  B.  C.  63.  In  B.  C.  40  Herod 
the  Great  received  the  title  of  king  from  the  Roman  sen- 
ate. Thenceforth  the  Jewish  province  was  reckoned  a 
part  of  the  Roman  empire. 

The  student  may  note  a few  dates  as  important, 
though  the  earlier  are  uncertain: 


1 When  the  birth  of  Christ  was  adopted  as  an  era  of  chronology, 
about  A.  D.  400,  a mistake  of  four  years  was  made  by  the  historian 
who  first  fixed  it.  Hence  the  year  in  which  Christ  was  born  was  in 
reality  B.  C.  4. 


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TRAVELLING  IN  THE  HOLY  LAND 


The  coronation  of  Saul,  B.  C.  1050.  (?) 

The  division  of  the  kingdom,  B.  C.  937.  (?) 

The  fall  of  Samaria,  B.  C.  722. 

The  captivity  in  Babylon,  B.  C.  586. 

The  end  of  the  Babylonian  captivity,  B.  C.  536. 

In  each  epoch  of  this  period  we  select  one  important 
Person. 

In  the  Chaldean  Supremacy,  Ezekiel,  the  prophet. 

In  the  Persian  Supremacy,  Nehemiah,  the  great  layman, 
who  rebuilt  the  walls  of  Jerusalem. 

In  the  Greek  supremacy,  Simon,  the  Just,  a distin- 
guished high  priest  and  ruler. 

In  the  Maccabean  Independence,  Judas  Maccabeus,  the 
liberator  of  his  people. 

In  the  Roman  Supremacy,  Herod  the  Great,  the  ablest 
but  most  unscrupulous  statesman  of  his  age. 


PART  SECOND THE  NEW  TESTAMENT  HISTORY 

While  the  Old  Testament  records  the  history  of  many 
thousand  years,  the  New  Testament  includes  less  than  one 
hundred  years.  Yet  it  is  not  to  be  neglected,  for  the  sub- 
jects which  it  presents  are  of  surpassing  importance. 

The  New  Testament  history  embraces  seventy-five 
years,  from  the  Vision  of  Zacharias  to  the  Fall  of  Jerusa- 
lem, an  event  often  predicted  in  the  New  Testament, 
though  not  reported  historically  (Luke  xxi:5-6). 

The  events  of  this  time  are  divided  into  five  periods,  as 
follows: 

T.  The  Preparation — 32  years. 

II.  The  Messiah’s  Ministry — 2 or  3 years. 

III.  The  Church  in  Judea — 5 years. 

IV.  The  Church  in  Transition — 15  years. 

V.  The  Church  of  the  Gentiles — 20  years. 

I.  The  first  of  these  periods  is  that  of  the  preparation 
for  the  new  dispensation. 

This  period  begins  with  the  Vision  of  Zacharias  (Luke 
i:ii,  12),  B.  C.  6,  according  to  the  common  chronology, 
and  ends  with  the  Baptism  of  Christ,  A.  D.  27  (Matt, 
iii : 13-1 7) . 

During  this  period  the  field  of  the  history  is  the  Land 
of  Palestine,  then  and  throughout  all  the  New  Testament 
history  under  the  domination  of  the  Roman  empire. 


OUTLINE  OF  BIBLE  HISTORY 


301 


There  is  one  person  who  is  the  center  of  the  story  dur- 
ing this  period,  John  the  Baptist.  He  appears  as  the 
prominent  figure  of  the  epoch  (Matt,  iii : 1 ; John  i:6). 

The  thirty-two  years  of  this  period  may  be  subdivided 
as  follows: 

1.  The  Vision  of  Zacharias,  which  was  the  prediction 
of  the  birth  of  John  the  Baptist  (Luke  i : 1 1,  12). 

2.  The  Annunciation  to  Mary  (Luke  1:26,  27),  the 
promise  of  Christ’s  birth. 

3.  The  Childhood  of  John  the  Baptist  (Luke  i:59-66, 
80). 

4.  The  Infancy  of  Jesus.  Compare  Luke  ii : 1-39  and 
Matt,  ii : 1-23. 

5.  The  Youth  of  Jesus,  which  was  passed  at  Nazareth 
(Luke  ii :5 1-52) . His  trade  (Mark  vi:3). 

6.  The  Ministry  of  John  the  Baptist  (Luke  iii : 1-3) . 
Among  the  last  acts  of  his  ministry  was  the  baptism  of 
Jesus. 

II.  The  next  period  is  that  of  the  Messiah’s  Ministry, 
which  embraces  the  events  of  not  less  than  a year  and  a 
half  and  not  more  than  three  years.  The  word  “Messiah” 
is  Hebrew,  corresponding  to  the  Greek  word  “Christ,” 
meaning  “the  Anointed  One,”  foretold  by  the  prophets 
and  expected  by  the  people. 

The  period  extends  from  the  Baptism  of  Christ,  A.  D. 
27,  to  the  Ascension  of  Christ,  A.  D.  30. 

The  place  of  this  period  is  the  Land  of  Palestine,  all  of 
whose  provinces  were  visited  by  Jesus. 

The  principal  person  is  Jesus  the  Christ,  whose  life  and 
work  are  the  theme  of  the  four  gospels. 

We  may  subdivide  the  ministry  of  Jesus  into  six  periods, 
as  follows: 

1.  The  Year  of  Obscurity,  narrated  in  John  i to  iv  and 
passed  mainly  in  Judea. 

2.  The  Year  of  Popularity,  narrated  by  the  first  three 
evangelists  (see  Luke  iv:i4,  ix.19),  with  additions  in  John 
v and  vi.  It  was  passed  in  Galilee,  with  a visit  to  Jerusa- 
lem. Most  important  events,  (1)  The  Call  of  the  Twelve; 
(2)  The  Sermon  on  the  Mount  (Matt.  v:i);  (3)  Feeding 
the  Five  Thousand  (Mark  vi:4i). 

3.  The  Year  of  Opposition,  narrated  by  all  the  evan- 
gelists, but  especially  by  Luke.  During  this  year  Jesus 
visited  all  the  five  provinces  of  Palestine.  Principal  events, 


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TRAVELLING  IN  THE  HOLY  LAND 


(i)  Retirement  into  Galilee;  (2)  The  Transfiguration 
(Mark  ix:2);  (3)  The  Journey  to  Jerusalem;  (4)  The  Para- 
ble of  the  Prodigal  Son  (Luke  xv:ii-32). 

4.  The  Week  of  the  Passion,  related  in  all  the  gospels 
with  remarkable  fullness.  During  this  week  Jesus  re- 
mained in  and  near  Jerusalem.  Its  most  important  events 
were,  (1)  The  Triumphal  Entry  (Mark  xi:8-n);  (2)  The 
Last  Supper  (Luke  xxii:i4);  (3)  The  Agony  in  the  Gar- 
den (Luke  xxii:44). 

5.  The  Day  of  the  Trial  and  Crucifixion,  related  by  all 
the  gospels  more  fully  than  any  other  day  in  Bible  history. 
Its  events  took  place  at  Jerusalem. 

6.  The  Forty  Days  of  Resurrection,  of  which  we  need 
to  combine  the  accounts  in  the  gospels  with  that  of  Paul, 
in  I Corinthians  xv.  The  earliest  recorded  appearances 
(see  I Cor.  xv:i-5)  were,  (1)  to  Peter,  (2)  to  the  Twelve, 
and  (3)  to  the  five  hundred  disciples. 

III.  For  about  five  years  after  the  ascension  of  Christ, 
the  Church  was  entirely  in  Judea  or  Palestine,  and  mostly 
near  Jerusalem.  No  Gentiles  were  in  its  membership,  and 
it  made  but  little  effort  to  evangelize  the  world.  We  call 
this  the  Period  of  the  Church  in  Judea. 

This  period  extends  from  the  Ascension  of  Christ,  A.  D, 
30,  to  the  Choosing  of  the  Seven,  A.  D.  35. 

We  subdivide  this  period  as  follows: 

1.  The  Outpouring  of  the  Spirit  (Acts  ii : 1-4) . On  the 
day  of  Pentecost  the  Holy  Spirit  descended  with  power, 
and  three  thousand  were  added  to  the  Church. 

2.  The  Testimony  of  the  Gospel.  This  was  the  gen- 
eral proclamation,  by  all  the  apostles  and  members  of  the 
Church,  of  Jesus  as  the  expected  Messiah  (Acts  ii  to  v). 

3.  The  Apostles  Persecuted.  This  was  the  natural  re- 
sult of  their  persistent  boldness  in  proclaiming  the  Gospel 
(Acts  iv  to  vi). 

4.  The  Growth  of  the  Church.  Notice  the  various 
numbers  mentioned  at  different  times  during  this  period 
(Acts  ii  141 ; iv  14;  v:i4;  vi:7). 

5.  The  Choosing  of  the  Seven  (Acts  vi:i-7).  This 
event  ushered  in  a new  epoch,  for  it  brought  forward  a 
new  leader  with  enlarged  views  of  the  Gospel. 

The  most  prominent  person  in  this  epoch  is  Peter  the 
Apostle,  the  leader  and  spokesman  of  the  twelve. 

IV.  The  fifteen  years  which  followed  the  death  of 
Stephen  witnessed  a great  change  in  the  Church.  From 


OUTLINE  OF  BIBLE  HISTORY 


303 


a body  of  Jews  only,  living  in  Jerusalem,  it  became  a 
Church  for  the  whole  world,  wherein  Jews  and  Gentiles 
were  united  and  equal.  Hence  we  call  this  the  Period  of 
Transition. 

It  extends  from  the  Choosing  of  the  Seven,  A.  D.  35,  to 
the  Council  at  Jerusalem,  A.  D.  50. 

The  field  of  the  Gospel  was  greatly  enlarged  during  this 
period.  In  successive  stages  it  extended  through  Palestine, 
through  Syria,  and  through  Asia  Minor. 

The  new  spirit  of  the  Church  called  forth  new  leaders, 
among  whom  we  note  Stephen,  who  inaugurated  the 
movement  for  giving  the  Gospel  to  the  Gentiles  (Acts 
vi:i4);  Philip,  who  first  preached  the  Gospel  outside  the 
boundaries  of  the  Jewish  province  (Acts  viii  15) ; Barnabas 
and  Saul,  who  went  out  as  the  first  missionaries  (Acts 
xiii:2-3);  and  James,  the  Lord’s  brother,  who  was  at  the 
head  of  the  Church  in  Jerusalem  (Acts  xv:i3). 

We  subdivide  the  period  as  follows: 

1.  Stephen’s  Preaching  (Acts  vi:7).  This  was  the  first 
preaching  of  salvation  for  Gentiles  as  well  as  Jews. 

2.  Saul’s  Persecution  (Acts  viii  13).  This  began  with 
the  martyrdom  of  Stephen,  but  was  pursued  with  such  vigor 
as  to  scatter  the  Church  in  Jerusalem,  and  thus  to  send 
the  Gospel  to  other  cities  and  lands  (Acts  viii  14). 

3.  The  First  Gentile  Christians.  These  were  in  Sa- 
maria (Acts  viii :5),  an  Ethiopian  nobleman  (Acts  viii:2/) 
and  a Roman  officer  (Acts  x:i). 

4.  Saul’s  Early  Ministry.  The  slayer  of  Stephen  soon 
became  Stephen’s  successor  in  carrying  the  Gospel  to  the 
Gentiles  and  in  suffering  persecution  from  the  Jews  (Acts 
xi:i9-2i). 

5.  The  Church  at  Antioch  (Acts  xi:2o).  Here  was 
founded  a Church  whose  membership  consisted  of  Gentiles 
and  Jews  united  in  love. 

6.  The  First  Missionary  Journey  (Acts  xiii:2-4).  From 
the  Church  at  Antioch  Barnabas  and  Saul  went  forth  to 
preach  the  Gospel  in  the  provinces  of  Asia  Minor. 

7.  The  Council  at  Jerusalem  (Acts  xv  12).  In  this  meet- 
ing it  was  finally  settled  that  Jews  and  Gentiles  should  en- 
joy the  same  privileges  in  the  Church.  This  was  the  last 
step  in  the  transition  from  Jewish  to  Gentile  Christianity. 


304 


TRAVELLING  IN  THE  HOLY  LAND 


V.  The  last  period  in  New  Testament  history  is  that 
of  the  Church  of  the  Gentiles,  the  story  of  the  continual 
progress  and  extension  of  the  Gospel. 

It  extends  from  the  Council  at  Jerusalem,  A.  D.  50,  to 
the  Fall  of  Jerusalem,  A.  D.  70. 

During  this  period  we  find  that  “the  field  is  the  world,” 
for  the  Gospel  is  spread  over  the  entire  Roman  Empire, 
which  then  included  all  the  lands  about  the  Mediterra- 
nean. 

One  man  appears  as  the  great  leader  of  the  Church  dur- 
ing this  epoch,  Paul  the  Apostle. 

The  subdivisions  of  this  period  are  as  follows: 

1.  The  Church  in  Europe,  which  was  planted  in  Paul's 
second  missionary  journey  (Acts  xvi). 

2.  The  Church  at  Ephesus,  the  leading  city  of  Asia 
Minor,  established  in  Paul’s  third  missionary  journey 
(Acts  xviii:23  to  xix:io). 

3.  The  Church  at  Rome  (Acts  xxviii),  the  capital  of 
the  world  in  that  age;  Paul’s  home  at  the  end  of  his 
fourth  journey,  whither  he  was  taken  as  a prisoner. 

4.  Nero’s  Persecution.  This  was  the  first  of  many  at- 
tempts on  the  part  of  the  Roman  imperial  power  to  crush 
the  growing  Church  of  Christ. 

5.  The  Fall  of  Jerusalem.  The  Jews  rebelled  against 
the  Romans,  A.  D.  66,  and  in  A.  D.  70  their  city  was  ut- 
terly destroyed  and  their  state  was  extinguished.  This 
event,  not  narrated  in  the  history,  but  referred  to  in  the 
Gospels  (Matt,  xxivris),  was  the  close  of  an  epoch  in  the 
New  Testament  Church. 


B.  THE  LAND  OF  PALESTINE 


There  is  no  land  in  all  the  earth  which  possesses 
an  interest  so  wide  and  so  deep  as  that  which  gath- 
ers around  the  little  land  of  Palestine.  To  Chris- 
tian nations — whether  Protestant,  Roman  Catholic, 
or  Greek,  it  is  the  home  of  their  religion ; to  every 
Jew  it  is  the  land  of  his  fathers.  Here  Abraham 
pitched  his  tent,  Jacob  saw  the  ladder  leading  heav- 
enward, Joshua  led  his  conquering  host,  David 
tuned  his  harp,  Solomon  sat  in  his  glory,  Elijah 
built  his  altar,  and  Jeremiah  preached  his  sermons, 
and  the  Son  of  Man  lived,  and  taught,  and  died. 
Millions  who  have  never  heard  of  the  Forum  of 
Rome  or  the  Acropolis  of  Athens  have  longed  to 
climb  Mount  Zion,  to  sail  the  sea  of  Galilee,  to  look 
up  to  the  snowy  crown  of  Hermon.  The  civilized 
and  Christian  world  turns  toward  Jerusalem  as  the 
Holy  City,  and  to  Palestine  as  the  Holy  Land. 
Three-fourths  of  the  history  contained  in  the  Bible 
is  located  in  this  country.  It  is  desirable,  therefore, 
that  we  should  first  of  all  obtain  some  general 
knowledge  of  Palestine. 

I.  It  is  a small  land.  The  section  west  of  the 
Jordan,  the  more  important  of  its  divisions,  has  a 
smaller  area  than  Massachusetts  or  Wales,  contain- 
ing about  6,600  square  miles,  while  all  the  domain 
of  the  Twelve  Tribes  on  both  sides  of  the  Jordan 
has  12,000  square  miles,  about  as  much  as  Massa- 
chusetts and  Connecticut. 


305 


306  travelling  in  the  holy  land 

II.  The  boundaries  of  the  land,  unlike  those  of 
modern  states,  are  indeterminate.  On  the  west  the 
Mediterranean  Sea  gives  a coast  line,  but  it  must  be 
remembered  that  “the  land  of  Israel,”  or  the  coun- 
try actually  occupied  by  the  Israelites,  never  ex- 
tended to  the  seacoast  plain,  which  was  held  by  for- 
eign and  hostile  peoples.  On  the  north  the  Leba- 
non mountains  and  “the  coasts  of  Tyre  and  Sidon,” 
on  the  east  and  south  the  great  Syrian  and  Arabian 
deserts,  were  natural  barriers.  But  in  neither  of 
these  directions  were  the  boundaries  of  Palestine 
surveyed  or  its  dimensions  fixed. 

III.  The  country  lies  in  five  natural  divisions, 
nearly  parallel,  running  from  north  to  south, 
i.  The  Seacoast  Plain,  to  the  west,  low,  sandy  and 
fertile,  extends  along  the  shore ; about  eight  miles 
wide  at  its  northern  end  near  Mount  Carmel,  broad- 
ening to  twenty  miles  at  the  south,  as  the  coast 
trends  westward.  2.  The  Shephelah,  or  foothills, 
rise  in  successive  terraces,  from  300  to  500  feet  high, 
a continuous  line  from  Mount  Carmel  to  the  south 
of  Palestine.  3.  The  Mountain  Region  rises  above 
the  Shephelah  and  forms  the  backbone  of  the  coun- 
try ; a series  of  rocky,  ragged  mountains  from  2,500 
to  4,000  feet  in  height,  broken  by  ravines.  This  moun- 
tain land  was  the  home  of  Israel  during  the  Old 
Testament  period,  after  the  conquest  of  Joshua.  4. 
The  Jordan  Valley.  A deep  ravine,  with  precipi- 
tous walls  on  either  side,  having  its  bed  far  lower 
than  the  level  of  the  sea.  At  Tiberias  it  is  682  feet 
below  the  sea-level,  at  the  Dead  Sea  1,300  feet  below, 
forming  a gorge  from  two  to  fourteen  miles  wide. 
5.  The  Eastern  Table  Land,  a lofty  mountain  wall, 


THE  LAND  OF  PALESTINE 


307 


follows  the  line  of  the  Jordan.  Its  summit  forms  a 
great  plain,  broken  by  fewer  ravines  than  are  the 
mountains  on  the  east;  and  it  slopes  away  to  the 
great  Syrian  Desert. 

These  great  natural  features  of  the  land  will  come 
constantly  before  us  in  our  journeyings  throughout 
the  country,  and  need  to  be  clearly  understood. 

IV.  The  mountains  of  Palestine  belong  to  the 
great  Lebanon  system,  which  extends  from  Ararat 
to  Sinai,  in  a continuous  line.  In  Palestine  the  Jor- 
dan valley  divides  the  system  into  two  parallel 
ranges,  east  and  west,  of  which  the  mountains  on 
the  west  are  the  most  important  in  history.  Of  the 
eastern  range  only  two  mountains  stand  out  prom- 
inently: far  in  the  north  (1),  Mount  Hermon,  whose 
white  summit  dominates  the  entire  land,  and  may  be 
seen  far  up  the  Jordan  valley;  and  (2)  Mount  Nebo, 
an  eminence  in  the  land  of  Moab,  just  east  of  the 
head  of  the  Dead  Sea.  On  one  of  these  mountains 
Jesus  was  transfigured;1  from  the  other  Moses 
looked  upon  the  land.2  The  important  mountains 
on  the  west  of  the  Jordan  are  many,  as  they  were 
the  scenes  of  many  events  in  Biblical  history.  (3) 
On  the  north,  Mount  Lebanon,  west  of  Hermon, 
famed  for  its  cedars.3  (4)  Mount  Tabor,  west  of 
the  southern  end  of  the  Sea  of  Galilee ; the  scene  of 
Deborah’s  great  victory.4  (5)  Little  Hermon  (the 
“hill  of  Moreh”),  directly  south  of  Tabor.  (6) 
Mount  Gilboa,  south  of  Little  Hermon ; the  scene 
of  King  Saul’s  defeat  and  death.5  These  three 
mountains — Tabor,  Little  Hermon  and  Gilboa, 


1 Luke  ix:28-35. 

: Deut.  xxxiv:i-s. 

3 I Kings  v:6. 


‘Judges  iv:i4. 

5 I Sam.  xxxi:i-8. 


308  travelling  in  the  holy  land 

form  the  eastern  boundary  of  the  famous  Plain  of 
Esdraelon.  (7)  Mount  Carmel,  a promontory  over- 
looking the  Mediterranean  Sea,  forms  the  western 
limit  of  the  plain.  This  mountain  was  the  scene  of 
Elijah’s  great  sacrifice.1  In  the  center  of  the  land 
stand  two  mountains,  on  the  north  (8),  Mount 
Ebal,  “the  mount  of  cursing,”  and  on  the  south  (9), 
Mount  Gerizim,  “the  mount  of  blessing.”  2 In  and 
near  Jerusalem  are  three  mountains,  hardly  to  be 
distinguished  on  the  map  of  the  entire  land,  but 
prominent  in  connection  with  the  city.  The  south- 
western hill  (10),  Mount  Zion,  later  included  in  the 
city,3  (11),  Mount  Moriah,  east  and  north  of  Zion, 
the  site  of  Solomon’s  Temple,4  (12)  The  Mount  of 
Olives,  or  Mount  Olivet,  east  of  the  city,  the  scene 
of  Jesus’  last  agony  and  arrest.5 

V.  We  may  also  locate  some  of  the  most  impor- 
tant places  in  the  land,  according  to  their  situation 
in  the  natural  divisions  of  the  country.  Beginning 
with  the  sea-coast  plain  on  the  south,  we  find  (1) 
Gaza,  connected  with  the  life  and  death  of  Samson.* 
(2)  Joppa,  in  all  ages  the  principal  seaport  of  Pales- 
tine.7 (3)  Caesarea,  south  of  Mount  Carmel,  the 
capital  of  the  country  during  the  Roman  period.8 
(4)  Tyre,  just  outside  of  Palestine,  but  important 
as  the  ancient  commercial  mart  of  the  Mediter- 
ranean. 

On  the  Shephelah  or  foothills  no  places  need  to  be 
mentioned  in  this  brief  summary,  but  in  the  moun- 
tain region  are  many  noteworthy  cities,  as  this  sec- 
tion was  the  scene  of  many  important  events  in 
Biblical  history.  We  take  as  a starting  point  (5) 

*1  Kings  xviii:2o.  4 II  Chron.  iii:i.  7 Jonah  L3. 

2 Joshua  viii:3i-35.  6 Luke  xxii:39-44.  8 Acts  xxiii:22-33. 

8 II  Sam.  v:7- 9.  0 Judges  xvi:2i-3o. 


THE  LAND  OF  PALESTINE 


309 


Jerusalem,  “the  holy  city,”  due  west  of  the  head  of 
the  Dead  Sea;  and  we  give  the  distances  from  it  to 
the  neighboring  localities.  South  of  Jerusalem  are 
two:  (6)  Bethlehem  (6  miles),  the  birthplace  of 
David  and  of  Christ.1  (7)  Hebron  (18  miles),  the 
first  capital  of  David’s  kingdom.2  Now,  returning 
to  Jerusalem,  and  proceeding  northward  we  find  (8) 
Bethel  (12  miles),  where  Jacob  beheld  his  wondrous 
vision,3  (9)  Shiloh  (17  miles),  where  the  ark  rested 
after  the  conquest  of  the  land.4  (10)  Shechem  (34 
miles),  between  the  twin  mountains  Gerizim  and 
Ebal.5  (11)  Samaria  (40  miles),  the  capital  of  the 
Ten  Tribes.6  (12)  Nazareth  (66  miles),  the  early 
home  of  Jesus,7  due  west  of  the  southern  end  of 
the  Sea  of  Galilee.  (13)  Cana  (70  miles),  where,  ac- 
cording to  tradition,  Christ  wrought  his  first  mir- 
acle.8 In  the  Jordan  Valley  we  note  a few  places. 
(14)  Jericho  (18  miles  from  Jerusalem),  near  the 
Dead  Sea,  the  city  first  taken  by  Joshua.9  (15) 
Tiberias,  on  the  southwestern  shore  of  the  Sea  of 
Galilee,  the  largest  city  on  the  lake.10  (16)  Caper- 
naum, on  the  northwestern  shore  of  the  same  sea ; 
the  home  of  Christ  during  his  ministry  in  Galilee.11 
East  of  the  Jordan  we  need  only  mention  (17) 
Caesarea  Philippi,  at  the  foot  of  Mount  Hermon,  one 
of  the  sources  of  the  Jordan. 

It  would  be  well  for  every  student  using  these 
stereographs  to  note  carefully  each  of  these  places 
upon  the  maps,  and  to  keep  their  location  in  mind 
while  we  are  pursuing  our  journey. 


1 I Sam.  xvii:i2  and  Matt. 

2 II  Sam.  ii : 1 . 

3 Gen.  xxviii : 10-15. 

♦Joshua  xviiiri. 

B Joshua  viii  133. 

6 I Kings  xvi  .2 3,  24. 


ii:i.  7 Luke  ii  :39~5 1- 
sJohn  ii : 1 - 1 1 . 

0 Joshua  vin-20. 

10  John  vi:23. 

11  Luke  iv:3i,  32. 


3io 


TRAVELLING  IN  THE  HOLY  LAND 


VI.  The  political  divisions  of  the  land  at  each  of 
its  great  epochs  should  also  receive  some  attention. 

1.  In  the  earliest  period,  the  age  of  the  patriarchs, 
when  Abraham,  Isaac  and  Jacob  pitched  their  tents 
upon  it,  they  found  various  tribes  in  possession, 
(i)  On  the  sea-coast  plain  the  Canaanites,  later  dis- 
placed by  the  Philistines,  were  on  the  south,  the 
Canaanites  in  the  center,  around  Mount  Carmel, 
and  the  Phoenicians  of  Tyre  and  Sidon,  on  the 
north.  (2)  In  the  mountain  region  were  the  Amor- 
ites  (“mountaineers”)  in  the  south  around  Hebron, 
the  Jebusites  holding  the  stronghold  of  Jerusalem, 
and  the  Hittites  in  the  north.  The  Jordan  Valley 
was  occupied  by  Canaanites  (“lowlanders”),  and 
the  eastern  table  land  by  various  tribes  of  the 
Amorites. 

2.  As  a result  of  the  partial  Israelite  conquest  of 
the  land  under  Joshua,  the  country  was  occupied 
by  the  Hebrew  tribes,  although  their  dominion  was 
only  nominal  over  the  Shephelah,  the  Jordan  Val- 
ley, and  the  central  plains,  and  not  at  all  recognized 
on  the  sea-coast  plain.  The  mountain  region,  on 
both  sides  of  the  Jordan,  was  the  home  of  the  Israel- 
ites. East  of  the  Jordan,  Reuben  held  the  south, 
Gad  the  center,  and  Manasseh-east  (a  half  tribe), 
the  north.  West  of  the  Jordan,  Judah  was  on  the 
mountains  adjoining  the  Dead  Sea;  Ephraim  held 
the  rich  middle-territory  around  Gerizim  and  Ebal ; 
Napthali  was  northwest  of  the  Sea  of  Galilee,  and 
the  other  smaller  tribes  clustered  around  these. 
The  boundary  lines  of  the  tribes  were  never  dis- 
tinctly marked  and  after  a time  were  entirely  ob- 
literated. 

3.  Under  David  the  land  was  consolidated  into 


THE  LAND  OF  PALESTINE  3II 

one  kingdom,  but  after  Solomon  it  was  divided  into 
two,  of  which  the  northern  or  Samaria  was  the 
larger,  and  Judah,  on  the  south,  the  smaller.  The 
boundary  between  them  constantly  varied,  but  was 
generally  a line  running  east  and  west,  somewhere 
between  Jerusalem  and  Bethel. 

4.  In  the  New  Testament  period,  Palestine  had 
come  under  the  power  of  Rome  and  embraced  five 
Provinces : Judea  on  the  southwest,  Samaria  (a  dis- 
trict without  definite  boundaries,  and  not  properly 
a province)  in  the  center,1  and  Galilee  on  the  north. 
All  these  were  on  the  west  of  the  Jordan.  On  the 
east  of  the  Jordan  we  find  Perea,  on  the  south, 
called  also  ‘‘Judea  beyond  Jordan”;2  and  on  the 
north  a loosely-related  group  of  principalities  called 
Philip’s  Tetrarchy,  from  the  name  of  its  ruler.3 
This  included  the  region  named  Bashan,  in  the  Old 
Testament,4  the  lands  lying  between  the  river  Yar- 
muk  and  Mount  Hermon. 


1 John  iv:3-4. 
- Matt.  xix:i. 


* I. uke  iii : 1. 
‘Numbers  XXL33. 


INDEX 


The  position  numbers  are  given  in  heavy  type  and  the  book  pages  in  lighter 
type.  A letter  following  a number  indicates  that  it  is  a Supplementary 
Tour  number. 


POSITIONS  PAGE 

Abana  River — sweet  waters  of  Damascus.  . . 99c  290 

Akka  Bay  of 68  213 

Ain-Karim,  supposed  birthplace  of  John  the 

Baptist 6a  27 

Amwas  (Emmaus),  village  of 5a  21 

Anathoth,  Jeremiah’s  home  town 51b  169 

Baalbek,  view  from  north 97b  281 

“ ruins  of,  mightiest  building  stone 

ever  cut 98  282 

“ colossal  remnants  of  the  Sun 

Temple 98a  283 

Banias  (see  Caesarea  Philippi) 

Beatitudes  Mount  of,  looking  northeast  from  82  245 

Bethany,  general  view  of,  south  from  eastern 

slope  of  Olivet 33  105 

Beth-horon,  Upper,  pass  of 5 20 

Bethlehem,  Traditional  tomb  of  Rachel  near.  33b  108 

view  southeast 34  109 

general  view  north  from 34a  111 

main  street  of,  west  from  Church 

of  Nativity 34b  112 

Church  of  Nativity,  West  from.  .35  113 

where  manger  stood,  Church  of 

Nativity 36a  117 

Church  of  Nativity 36  115 

“ Field  of  the  Shepherds  ” 36b  118 

“ Vineyards  and  watch-tower, 

showing  Church  of  Nativity. . . . 36c  118 

barley  harvest  near 37  119 

outlook  east  to  Bethlehem:  Arabs 

and  their  tents 37a  12 1 

Beit  Jibrin,  site  of  ancient  Mareshah,  beyond 

modem 4od  130 

Bedouin  camp  in  the  wilderness 40c  1 29 

“ Sheikh  el  Rachid  and  his  escort — 

most  famous  Bedouins 43  136 

Benjamin,  Among  the  hills  of 51  167 

B zeroth,  Oriental  feast  of  rice  and  lamb  at. . . 55a  179 

Churning  butter  in  a goatskin 55b  180 

Beyrout — general  view  of 96a  277 

Bethel,  Rocky,  and  its  olive  groves 55c  180 

“ Gathering  tares  from  wheat  in  the 

stony  fields  of 56  182 

“ Hill  country  of  Ephraim  from  near.  . 56a  183 

Bread-making  in  the  court  of  a Syrian  home  55  177 

Caesarea,  where  Paul  was  tried 67  209 

Carmel  Mount,  from,  to  Haifa  and  Bay  of  Akka  68  213 

“ Rock  of  Elijah’s  Altar 69  214 


313 


314 


NDEX 


POSITIONS  PAGE 

Carmel  Mount,  and  River  Kishon 69a  216 

“ and  Plain  of  Esdraelon 74  227 

Cana  of  Galilee  and  its  well,  from  the  south ...  80  242 

“ “ “ in  the  court  of  a viilage  home 

„ at 81  243 

Capernaum,  traditional 89  256 

Caesarea  Philippi  (Banias),  looking  down  the 

Jordan  valley  from 93  267 

“ at  foot  of  Mt.  Hermon 93a  268 

“ Old  Gate  to 93b  269 

Cherith  Brook,  marvelous  gorge  and  old  Con- 
vent   44  140 

Chorazin,  shattered  remnants  of  old 89a  258 


“ Covered  street  called  “Straight” 

from  the  east 99a  287 

“ Buildings  and  traffic  to-day  on  the 

street  called  “ Straight  ” 99b  289 

“ on  the  “sweet  waters”  of  Abana 

River 99c  290 

“ Oriental  room  on  two  levels  in 

home  in 100  291 

“ Inner  court  of  home  of  wealthy 

Jew  in 100a  292 

Dan,  Spring  of,  the  Jordan’s  main  source. . . 92a  264 

Dead  Sea,  on  the  north  shore  of,  looking 

southwest 48  154 

“ “ Along  the  shore  of,  to  Jebel  Usdum  48a  156 

“ “ Wilderness  south  of 48b  157 

“ “ West  across,  to  Judea 48c  158 

Dothan,  Plain  of 66  207 

“ Joseph’s  Well  at 66a  208 

Ebal,  Mount  of,  from  Mt.  Gerizim 58  186 

Elah,  Valley  of,  scene  of  Goliath’s  defeat.  ...  42  134 

Elijah’s  Altar,  rock  of,  on  Mt.  Carmel 69  214 

Elisha,  Fountain  of,  near  Jericho 46a  148 

Ephraim,  Hill  country  of 56a  183 

Endor,  Home  of  storied  witch 74a  228 

Esdraeion,  Plain  of,  “by  the  side  of  still  waters  ”7ib  222 

“ Plain  of,  from  the  Rock  of  Elijah’s 

Altar  on  Mt.  Carmel 69  214 

“ Plain  of,  from  Mt.  Gilboa 74  227 

“ Plain  of,  view  of,  from  Little 

Hermon 75  229 

Es  Salt  (Jebel  Usdum)  from  the  south 49b  161 


Frank  Mt.,  from  Bethlehem  to 34  109 

Flour  mill,  women  grinding  at 54  176 

Fishermen  mending  nets  on  Sea  of  Galilee. . . 90  259 

“ on  Sea  of  Galilee 86  252 


Gezer,  site  of  Canaanite  and  Maccabean  forts 

4b 

18 

Galilee,  Sea  of.  nor.h  from  Guboa 

72 

223 

" “ “ from  Mt.  of  Beatitudes 

82 

24s 

“ “ “ north  ever  Tiberias 

83 

247 

“ “ “ Fishermen  on  the 

86 

252 

“ “ “ Tiberias,  on  the  shore  of 

84, 

85 

248, 

250 

“ “ “ and  Plain  of  Gennesaret 

87, 

88 

253. 

255 

“ “ “ Magdala,  on  the 

87 

253 

“ “ “ Tabighah  Spring  on  north- 

western shore  of 

88 

255 

“ **  “ Traditional  site  of  Capernaum 

on 

89 

256 

“ “ “ view  south  over 

89a 

258 

“ “ “ Fishermen  mending  nets  on. . 

90 

259 

INDEX 


315 


Galilee,  Sea  of,  Emptying  nets  on  shore  of . . . 90a 

“ “ southeast  along  shore  of 90b 

“ “ west  over,  from  above  Kersa . 91 

“ Lower,  from  Mt.  Tabor 76b 

“ Threshing  wheat  among  hills  of  79 

Gibeon,  over  hill  of,  from  Mizpah 5d 

Gerizim  Mt.,  from  Mt.  Ebal 58 

“ Samaritans  celebrating  Passover 

“ on.- 61 

“ “ from  Jacob’s  Well 59 

“ “ Shechem  from 62a 

Gibeah,  home  of  Saul 51c 

Gaza,  lowland  stronghold  of  the  Philistines.  41 
Gehenna  (see  Hinnom) 

Gadarenes,  the  distant  hills  of 86 

Gideon’s  Battlefield,  north  from  Jezreel 73 

“ Spring,  Mt.  Gilboa 73a 

Gilboa  Mt.,  and  Valley  of  Jezreel 71a 

'*  “ from,  over  Plain  of  Esdraelon  and 

Mt.  Carmel 74 

Gennesaret,  Plain  of 87,  88 

Gilead 50,  50a 


PAGE 

260 

260 

261 
233 
241 

25 

186 

192 

188 

196 

170 

132 

252 

225 

226 
221 

227 

253,  255 
162, I64 


Haifa,  east  from  Mt.  Carmel 68 

Hasbany  River,  Roman  bridge  over 92b 

Hebron,  general  view  from  the  east 39 

“ Mosque  Machpelah 40 

“ King’s  Pool 40a 

“ Abraham’s  Oak 40b 

“ Bedouin  camp  near 40c 

Hermon  Mt.,  foot  of 93a,  93b 

“ view  from,  over  Jordan  Valley.  93 
“ from  Lebanon,  east  over  Jordan 

Valley  to 94 

“ snow-clad  summit  of 94a 

" north  from  Lake  Huleh  to 92 

" Little  (see  Hill  of  Moreh) 

Herod's  street  of  columns,  Samaria 65a 

“ Temple,  ruins  of 64b 

Herod’s  Temple,  Schick  Model  (reproduction)  20b 

Hinnom,  Valley  of 10b 

Hattin,  Homs  of,  from  Mt.  Tabor  over 76b 

“ “ from  Plain  of  Gennesaret.  88 

“ “ West  over  Sea  of  Galilee 

from  above  Kersa  to. . . 91 


213 

265 

124 

125 

127 

128 

129 

268,  269 
267 

271 

272 
262 

206 

202 

69 

4i 

233 

255 

261 


Inside  a Jewish  Synagogue,  Mt.  Ebal 22 


76 


Jabbok  Brook  (Zerka,  the  blue  river) 49a  160 

Jacob’s  Well,  steps  leading  to,  and  Mt.  Geri- 
zim, looking  s.w 59  188 

“ a Samaritan  woman  at 60  190 

Jaffa,  general  view  from  the  sea 1 1 

“ the  Bazaar 2 5 

“ House  of  Simon,  the  tanner 2a  7 

“ caravan  of  camels  approaching 3 9 

Jerash  in  eastern  Gilead 50  162 

Jerusalem,  from  Mizpah,  southeast  to 6 26 

from  tower  along  western  wall. . . 10  37 

general  view  northeast  from  Val- 
ley of  Rephaim 6b  28 

" from  Mt.  Scopus,  showing  nearly 

the  whole  city 7 30 

from  Mount  of  Olives 31  101 

“ general  view  from  Valley  Hinnom  10b  41 

" west  wall  northeast  from  the  Beth- 
lehem road 10a  39 

“ Calvary,  the  “new”  Calvary  out- 
side of  Damascus  Gate 28  91 


316 


INDEX 


Jerusalem,  General  view  of  city  and  Mt. 

of  Olives,  east  from  the  Latin 

Hospice  

“ Christian  Street 

Church  of  the  Holy  Sepulchre 

Church  of  the  Holy  Sepulchre, 

Stone  of  Anointment 

“ Church  of  the  Holy  Sepulchre,  the 

Holy  Sepulchre 

**  Church  of  the  Holy  Sepulchre, 

Easter  procession  of  the  Greek 


Dome  of  Rock,  site  of  Solomon’s 


David  Street 

Garden  of  Gethsemane . 


Gate 

Golden  Gate 

Gihon,  Pool  of 

Gihon,  Cattle  Market  of. 
Golgotha  (see  Calvary) 
Hezekiah,  ancient  Pool  of. 
Jaffa  Gate,  from  outside. . 
Jaffa  Gate,  inside 


iob,  ii,  na. 


Valley  of . . . 

King’s  Dale. . . 

Lepers,  “Unclean,  Unclean” 

Mosque  el-Aksa 

Mosque  el-Aksa,  Pulpit  of  Omar. . 
Mosque  of  Omar  (see  Dome  of 
Rock) 

Hill  of  Evil  Counsel 

Mount  Moriah 

Mount  of  Offense 

Mount  of  Olives.  . . iob,  12, 13,  i< 


Mount  Zion 

Siloam,  the  Pool  of. 


Solomon’s  Temple,  Rock  where 

Altar  stood 

Solomon’s  Temple,  outer  wall  of. . 
Solomon’s  Temple,  Schick  Model 

(reproduction) 

Solomon’s  Stables 

Temple  grounds,  old 

Temple  area,  from,  over  Jewish 

quarter  of 

Temple  area,  Pilgrims  in 

Tomb  of  Absalom 

Tombs  of  the  Kings 

Tombs  of  the  Prophets 

Tomb  of  Rachel,  near 


Outside,  possible  tomb  of  Jesus.. 

Tower  of  David 

Tower  of  Antonia 

Via  Dolorosa,  Pilgrims  on 

Wailing  Place,  the  Jews’ 

St.  Stephen’s  Gate,  Road  to 

St.  Stephen’s  Gate,  Doorway  to. 
Money  changer  and  patrons 


POSITIONS 

P&.GE 

30 

97 

24 

83 

8,  23b,  25 

32,  82,  85 

25a 

87 

26 

88 

27 

89 

; 22a 

78 

8,  28 

32,  91 

na,  18, 19, 20,  20c  45, 59, 61, 6 

23 

79 

13.  14 

49.  51 

17 

56 

13,  14.  16 

49.  Si,  54 

10 

37 

10a 

39 

23b 

82 

9 

35 

23a 

0 

81 

12,  14,  33a  41, 

43.45,47,51. 

12 

47 

IS 

52 

19a 

64 

I9b 

64 

IO,  II 

37,  43 

iob, 11, 12, 19 

41.43.47.1 

11 

43 

&,  17,  32a  41,47,49,54,56, 

7 

30 

iob,  ioc 

41,42 

IOC 

42 

11 

43 

11,  11a,  18 

43.  45.  59 

19 

61 

21 

74 

20a 

67 

2od 

73 

19c 

65 

20c 

71 

20 

66 

11,  12 

43.  47 

29a 

96 

12 

47 

33b 

108 

29 

94 

.29a 

96 

28a 

93 

9,  10,  10a 

35.37.39 

11a,  16, 20b 

45,  54.  69 

27a 

90 

21 

74 

17 

56 

17a 

57 

23a 

81 

107 


104 


INDEX 


317 


Jerusalem,  Jewish  synagogue  (interior),  show- 
ing Holy  Place  and  Reader’s 

Platform 

Herod’s  Temple,  Schick  Model 

(reproduction) 

Jericho,  modern,  and  its  gardens 

“ Ruins  of  ancient 

“ from,  to  Ai 

“ the  Fountain  of  Elisha  in 

Jezreel,  Plain  of  (see  Esdraelon) 

“ Valley  of 

“ “by  the  side  of  still  waters”  on  the 

Plain  of 

Jordan,  Valley  of,  from  Olivet 

“ Plain  of,  from  Jericho  (ancient) 

“ Plain  of  Upper 

“ Valley,  general  view  over 

“ down  the  upper,  southwest 

from  Caesarea  Philippi 

“ River,  baptising  in  the 

“ Coptic  Pilgrims  from  Egypt  bathing 

in 

“ Northwest  from  Moab  cliffs  over 

lower  bed  of 

“ view  toward  Mt.  Carmel,  northwest 

over  Valley  of 

Jordan’s  entrance  into  the  Sea  of  Galilee .... 

“ main  source  at  Dan 

Joseph’s  Tomb 

“ Well,  Dothan 

Judea,  shepherd  leading  his  flock  over  the 

hills  of 

“ Hills  and  fields  of 

“ Bethlehem  of 


Kersa  (Gergesa)  from  above,  west  over  Sea  of 


“ Once  mighty  groves  of  cedars  of . . . 
Lydda,  “Roses  of  Sharon,”  on  the  Plain  of 

Sharon 

“ Plowing  in  the  fertile  Plain  of  Sharon, 


Mar  Saba,  lonely  convent  of 

Magdala,  home  of  Mary  Magdalene 

Megiddo,  Mound  of 

‘ ‘ Recent  excavations  at  old 

Moreh,  Hill  of,  from,  to  Nazareth 

“ “ “ Endor,  on  the  side  of  the. . . . 

“ “ “ from  Mt.  Tabor 

Mareshah,  Hill  site  of  ancient  (Tell  Sanda- 

hannah) 

Machaerus,  John’s  prison  and  scene  of  his 

death 

Michmash,  scene  of  Jonathan’s  victory 

Moab,  from  Olivet  to  distant 

“ from  ruins  of  ancient  Jericho 

Modein,  home  of  Judas  Maccabeus 

Mizpah,  from,  over  hill  of  Gibeon  to  Ram- 

mallah , 

“ from,  looking  southeast  to  Jerusalem 


POSITIONS 

PAGE 

22 

76 

20b 

69 

45a 

I4S 

45,  46 

143.  140 

51 

167 

46a 

148 

71a 

221 

71b 

222 

32 

102 

45 

143 

92 

262 

44a 

142 

93 

267 

47 

149 

47a 

152 

47b 

152 

5<>a 

164 

90 

. 259 

92a 

264 

8 

32 

66a 

208 

38 

122 

34a 

III 

35 

113 

5b 

23 

69a 

216 

9i 

26l 

94 

271 

96a 

277 

97 

278 

97a 

279 

3b 

13 

4 

14 

4a 

l6 

43® 

137 

87 

253 

70 

217 

70a 

218 

75 

229 

74a 

228 

76a 

232 

4od 

130 

48c 

158 

5ia 

168 

32 

102 

45 

143 

4c 

19 

5d 

25 

6 

26 

3i8 


INDEX 


Nain,  village  of 

Nazareth,  view  from  hills  above  town  .... 

4 4 from  the  northeast 

44  Ancient  Fountain  of  the  Virgin.  . . 

44  Greek  church,  on  supposed  site  of 

synagogue  where  Christ  taught  78a 

44  Carpenter  shop  in 78b 

44  from  Little  Hermon 75 

Nebo,  Mount 49 


POSITIONS 

76 

77 
77a 

78 


PAGE 

230 

234 

236 

237 

238 
239 
229 
159 


Olives,  Mt.  of,  Jerusalem  from 

44  44  44  and  Garden  of  Gethsemane 

from  eastern  wall 

44  44  44  from  Latin  Hospice  in  Jerusa- 
lem   

4 4 4 4 “ view  from  Tower  on 

44  44  44  from,  over  the  Wilderness  of 

Judea 

44  44  44  view  of  Bethany,  from 

Oriental  inn,  inside  the  court  of  an 

Palestine,  Relief  Map  of 

44  Life  in,  to-day 

Passover  as  celebrated  by  the  Samaritans . . . 

Pentateuch  roll 

Philistine  Plain,  west  from  Tell  Sandahannah . 

Pilgrims  in  Temple  area,  Jerusalem 

44  on  Via  Dolorosa,  Jerusalem 

Ramah,  traditional  home  of  Samuel 

44  village  school  in 

Ramoth  Gilead,  northwest  over  Jordan  valley 
Ramallah,  from  Mizpah  north  over  hill  to.  . . 
44  Bridegroom  and  friends  going  to 

bring  the  bride 

Reaping  a barley  harvest  near  Bethlehem . . 

Samaria,  hills  of 

4 4 ancient  royal  city  from  the  east .... 

4 4 seen  from  a distance 

44  Herod’s  Temple  (ruins) 

44  Herod’s  street  of  columns 

Samaria’s  magnificent  basilica 

Samaritan  High  Priest  with  Pentateuch  roll . 
44  place  of  worship,  Mt.  Gerizim. . . . 

44  woman 

Samaritans  celebrating  Passover  on  Mt.  Geri- 
zim   

Sharon,  Plain  of,  “Roses  of  Sharon”  on  ... . 

“ Plowing  in  the  fertile  Plain  of 

Shechem  (Nablus),  General  view  from  Mt. 


Shephelah,  the 

Sheikh  el  Rachid  and  his  escort 

Shiloh 

Sidon,  ancient  citadel  in  the  sea  at 

Solomon’s  Temple,  Schick  Model  (reproduc- 
tion)   

Tabor  Mt.,  from  Nain 

44  from,  over  the  hills  of  Galilee  . . . 
44  44  looking  south  to  the  Hill  of 

Moreh 

Tabighah  Spring  and  Plain  of  Gennesaret . . . 
Tell  Sandahannah,  site  of  ancient  Mareshah. 

Temptation,  Mount  of 

Threshing  floor 


10b,  13,16,23  41,49,54,79 


13 

49 

30 

97 

31 

IOI 

32 

102 

33 

105 

85a 

251 

3a 

10 

7i 

219 

61 

192 

63 

197 

4oe 

130 

20 

66 

27a 

90 

52 

172 

53 

173 

50a 

164 

5d 

25 

53a 

175 

37 

119 

58 

186 

64a 

201 

64 

199 

64b 

202 

65a 

206 

65 

205 

63 

197 

59 

188 

60 

190 

61 

192 

3b 

13 

4 

14 

62a 

196 

62 

193 

38 

122 

4oe 

130 

43 

136 

57 

184 

96 

276 

20a 

67 

76 

230 

76b 

233 

76a 

232 

88 

255 

4od 

130 

45a 

145 

79 

241 

INDEX 


319 


Tiberias  on  the  Sea  of  Galilee 

“ life  on  the  shore  of  Galilee  at 

Tiberias,  inside  the  court  of  an  Oriental  inn  ac, 
Tyre,  ruins  of 

Wilderness  of  Judea,  lonely  convent  in 

of  Scapegoat  

of  Teicoa,  Arabs  and  their  tents  in 

Wady  Ayun  Musa 

Wady  es  Suweinit,  scene  of  Jonathan’s  victory 
Woman  of  Zarephath  gathering  firewood  . . . 
Women  grinding  at  the  mill 


POSITIONS 

PAGE 

83,  84 

247.  248 

85 

250 

85a 

251 

95 

273 

43a 

137 

43b 

139 

37a 

12 1 

49 

159 

5ia 

168 

95a 

275 

54 

176 

Keystone 


Travel  System 


Tours  of  the  World 


The  scenes  comprising  these  Tours  are  carefully  selected  by  persons  of 
wide  experience  and  liberal  education.  Patrons  get  the  best  satisfaction 
from  the  Tours  by  taking  them  as  arranged.  One  hundred  stereographed 
places  of  one  country,  systematically  arranged,  are  generally  found  much 
more  desirable  than  the  same  number  of  scenes  scattered  over  several 
countries.  Many  patrons  are  placing  all  these  Tours  in  the  libraries  of 
their  homes.  Schools  and  public  libraries  are  turning  more  and  more  to 
the  stereoscope  to  put  students  and  readers  in  touch  with  the  actual 
places  of  which  they  are  studying. 

Guide  books  are  now  ready  for  a considerable  number  of  the  Tours,  as 
will  be  seen  by  referring  to  the  following  list.  Patent  Locating  maps,  by 
which  each  scene  is  definitely  located,  go  with  these  books.  Each  Guide 
Book  is  written  by  a well-known  author,  thoroughly  conversant  with  the 
country,  city  or  locality  which  the  Tour  covers;  the  writer  assumes  the 
role  of  a personal  guide,  standing  by  the  side  of  the  traveler  on  the  spot. 

The  Tours  are  supplied  in  convenient  Volume  Cases  (shaped  like 
books). 


AFRICA  TOUR — Giving  100  positions. 

ALASKA  TOUR — Giving  42  positions,  explanatory  notes  on  backs  of 
stereographs,  and  case. 

AUSTRALIA  AND  NEW  ZEALAND— Giving  100  positions. 

AUSTRIA  TOUR — Giving  84  positions. 

BELGIUM  TOUR — Giving  60  positions,  with  explanatory  notes.* 

BIBLE  LANDS— 

Palestine  Tour  No.  1 — Giving  100  positions,  with  guide  book,  cloth,  by 
Rev.  Jesse  L.  Hurlbut,  D.D.,  and  Prof.  Charles  Foster  Kent,  Ph.D., 
and  ten  patent  locating  maps. 

Palestone  Tour  No.  2 — Giving  100  positions,  supplementing  the  posi- 
tions in  Tour  No.  1,  with  guide  book,  cloth,  by  Rev.  Jesse  L.  Hurl- 
but D.D.,  and  Prof.  Charles  Foster  Kent,  Ph.D.,  and  ten  patent  maps. 

Palestine  Tour  No.  3 — Giving  200  positions  and  comprised  of  Tours 
Nos.  1 and  2. 

Jerusalem  Tour — Giving  30  or  61  positions  of  the  Palestine  Tours 
Nos.  1 and  2,  with  guide  book  and  locating  maps. 

Travel  Lessons  on  the  Life  of  Jesus — Giving  36  positions,  with  hand- 
books, 230  pages,  cloth,  by  Rev.  W.  B.  Forbush,  Ph.D.,  and  four 
locating  maps. 

Travel  Lessons  on  the  Old  Testament — Giving  51  positions,  with  hand- 
bookj  211  pages,  cloth,  by  Rev.  W.  B.  Forbush,  Ph.D.,  and  four 
locating  maps. 


These  explanatory  notes  are  printed  on  the  backs  of  the  stereograph  cards. 


BIBLE  LANDS — Continued. 

Asia  Minor  Tour — Giving  48  positions. 

Bible  Land  Tour — Giving  140  positions  to  accompany  Kent’s  “Biblical 
Geography  and  History,”  with  separate  book  (cloth),  96  pages,  by 
Prof.  Charles  Foster  Kent,  Ph.D.,  and  five  patent  locating  maps. 

Biblical  Egypt  and  Sinai  Tour — Giving  48  positions,  covering  the  wan- 
derings of  the  children  and  Israel. 

Mesopotamia  Tour — Giving  84  positions. 

S.  S.  Lesson  Courses  for  both  Uniform  and  Graded  (particulars  on  ap- 
plication), also  a Bible  Lesson  Course  for  Jewish  schools. 

The  Life  of  Christ  (allegorical) — 24  scenes  from  famous  models. 

BURMA  TOUR — Giving  50  positions. 

CANADA  TOUR — Giving  100  positions,  with  explanatory  notes.* 

CEYLON  TOUR — Giving  30  positions,  with  explanatory  notes.* 

CHINA  TOUR — Giving  100  positions,  with  guide-book  by  Prof.  James 
Ricalton,  358  pages,  cloth,  and  eight  locating  maps. 

CUBA  AND  PORTO  RICO  TOUR— Giving  100  positions. 

CZECHOSLOVAKIA  TOUR — Giving  100  positions,  explanatory  notes 
on  backs  of  stereographs,  and  case. 

DENMARK  TOUR — Giving  36  positions. 

ECUADOR  TOUR — Giving  42  positions. 

EGYPT  TOUR — Giving  100  positions,  with  explanatory  notes,  guide- 
book by  James  H.  Breasted,  Ph.D.,  360  pages,  cloth,  and  twenty 
locating  maps,  and  case. 

ENGLAND  TOUR — Giving  100  positions,  with  explanatory  notes.* 

FRANCE  TOUR — Giving  100  positions,  with  explanatory  notes.* 

GERMANY  TOUR — Giving  100  positions  with  explanatory  notes.* 

GREECE  TOUR — Giving  100  positions,  with  guide-book  by  Rufus  B. 
Richardson,  Ph.D.,  363  pages,  cloth,  and  fifteen  patent  locating 
maps. 

HOLLAND  TOUR — Giving  50  positions,  with  explanatory  notes.* 

HUNTING  SERIES — Giving  54  positions. 

Elephant  Series — Giving  12  positions. 

Hunting  Royal  Bengal  Tiger — Giving  12  positions. 

INDIA  TOUR — Giving  100  positions,  with  explanatory  notes,  guide-book 
by  Prof.  James  Ricalton,  383  pages,  cloth,  and  ten  patent  locating 
maps. 

IRELAND  TOUR — Giving  100  positions,  with  explanatory  notes,  guide- 
book by  Chas.  Johnston,  262  pages,  cloth,  and  seven  patent  locat- 
ing maps. 

ITALY  TOUR — Giving  100  positions,  with  guide-book  by  D.  J.  Ellison. 
D.D.  and  Prof.  James  C.  Egbert,  Jr.,  Ph.D.,  600  pages,  cloth,  and 
ten  patent  locating  maps. 

Rome  Tour — Giving  46  positions  (a  part  of  Italy  Tour;  positions  1 to 
46),  with  guide-book  by  D.  J.  Ellison,  D.D.,  and  James  C.  Egbert, 
Jr.,  Ph.D.,  310  pages,  cloth,  and  five  patent  locating  maps. 

JAMAICA  TOUR — Giving  100  positions. 


*These  explanatory  notes  are  printed  on  the  backs  of  the  stereograph  cards. 


JAPAN  TOUR — Giving  100  positions,  with  explanatory  notes.* 

JAVA  TOUR — Giving  100  positions. 

KOREA  TOUR — Giving  48  positions. 

MANCHURIA  TOUR — Giving  18  positions. 

MARTINIQUE  AND  ST.  VINCENT  TOUR— Giving  100  positions,  ex- 
planatory notes  on  backs  of  stereographs,  and  case. 

MEXICO  TOUR — Giving  100  positions. 

NORWAY  TOUR — Giving  100  positions,  with  explanatory  notes,  guide- 
book edited  by  Prof.  Julius  E.  Olsen,  with  an  introduction  by  Hon. 
Knute  Nelson,  372  pages,  cloth,  with  eight  patent  locating  maps. 

PALESTINE  (See  Bible  Lands). 

PANAMA  CANAL  TOUR — Giving  100  positions,  with  explanatory  notes. 

PERU  TOUR — Giving  60  positions. 

PHILIPPINE,  HAWAII  AND  SAMOA  TOUR— Giving  100  positions. 

PILGRIMAGE  TO  SEE  THE  HOLY  FATHER— Giving  36  positions, 
with  explanatory  notes,*  guide-book  by  Rev.  Father  John  Talbot 
Smith,  LL.D.,  148  pages,  cloth,  and  two  patent  locating  maps. 

PORTUGAL  TOUR — Giving  60  positions. 

RAINIER  NATIONAL  PARK  TOUR — Giving  30  positions,  explanatory 
notes  on  backs  of  stereographs,  and  case. 

REAL  CHILDREN  IN  MANY  LANDS  TOUR— Giving  18  positions, 
with  guide-book  by  M.  S.  Emery,  222  pages,  cloth,  and  case. 

RUSSIA  TOUR — Giving  100  positions,  with  guide-book  by  M.  S.  Emery, 
216  pages,  cloth,  and  five  patent  locating  maps. 

Moscow  Tour — Giving  27  positions,  47-73  of  the  Russia  Tour,  with 
guide-book  and  three  patent  locating  maps. 

St.  Petersburg  Tour — Giving  39  positions,  8-46  of  the  Russia  Tour, 
with  guide-book  and  five  patent  locating  maps. 

SCOTLAND  TOUR — Giving  100  positions,  with  explanatory  notes.* 

SICILY  TOUR — Giving  54  positions. 

SOUTH  AMERICA — Giving  100  positions. 

SOUTH  SEA  ISLANDS  TOUR — Giving  100  positions,  explanatory 
notes  on  back  of  stereographs,  and  case. 

SPAIN  TOUR — Giving  100  positions. 

SWEDEN  TOUR — Giving  100  positions,  with  explanatory  notes.* 

SWITZERLAND  TOUR — Giving  100  positions,  with  guide-book  by  M. 
S.  Emery,  274  pages,  cloth,  and  eleven  patent  locating  maps. 

Bernese  Alps  Tour — Giving  27  positions,  17-36  and  47-53  of  the 
Switzerland  Tour,  with  guide-book  and  four  locating  maps. 

Engadine  Tour — Giving  8 positions,  39-46  of  the  Switzerland  Tour, 
with  guide-book  and  two  patent  locating  maps. 

Mont  Blanc  Tour — Giving  23  positions,  78-100  of  the  Switzerland 
Tour,  with  guide-book  and  two  patent  locating  maps. 

Lake  Lucerne  Tour — Giving  11  positions,  6-16  of  the  Switzerland 
Tour,  with  guide-book  and  two  patent  locating  maps. 

Zermatt  and  the  Matterhorn  Tour — Giving  15  positions,  54-68  of  the 
Switzerland  Tour,  with  guide-book  and  two  patent  locating  maps. 


*These  explanatory  notes  are  printed  on  the  backs  of  the  stereograph  cards. 


SPANISH  BULL  FIGHT— Giving  12  positions. 

TRIP  AROUND  THE  WORLD — Giving  72  positions,  with  explanatory 
notes,*  guide-book  and  four  patent  locating  maps. 

TURKEY  TOUR — Giving  72  positions,  explanatory  notes  on  backs  of 
stereographs,  and  case. 

UNITED  STATES  TOUR — Giving  100  positions,  with  explanatory 
notes.* 

UNITED  STATES  TOUR  NO.  2 — Giving  262  positions,  comprising  U. 
S.  Tour  No.  1 and  the  special  tours  of  Washington,  Grand  Canyon, 
Niagara  Falls,  Yellowstone  and  Yosemite  (all  duplicates  omitted) 

with  five  books. 

Colorado  Tour — Giving  50  positions. 

Gettysburg  Battlefield  Tour — Giving  12  positions. 

Glacier  National  Park  Tour — Giving  30  positions,  explanatory  notes  on 
backs  of  stereographs,  and  case. 

Grand  Canyon  of  Arizona  Tour — Giving  18  positions,  with  explanatory 
notes,*  and  two  patent  locating  maps. 

New  York  City  Tour — Giving  36  positions. 

Niagara  Falls  Tour — Giving  18  positions,  with  guide-book  and  two 
patent  locating  maps. 

Niagara  in  Winter — Giving  12  positions. 

Washington,  D.  C. — Giving  42  positions,  with  guide-book  by  Rufus 
Rockwell  Wilson,  178  pages,  cloth,  and  four  patent  locating  maps. 

Yellowstone  National  Park  Tour — Giving  30  positions,  with  explana- 
tory notes,*  guide-book  and  one  patent  locating  map. 

Yosemite  Valley  Tour — Giving  24  positions,  with  guide-book  by  Chas. 
Q.  Turner  and  one  patent  locating  map. 

WORLD  TOURS — Giving  72  and  200  positions,  explanatory  notes  on 
backs  of  stereographs,  and  case. 

WORLD  WAR  SERIES — Giving  100,  200  and  300  positions,  explana- 
tory notes  on  backs  of  stereographs,  and  case. 

KEYSTONE  “600  SET — Giving  600  positions,  explanatory  notes  on 
back  of  stereographs,  case  and  guide-book. 

KEYSTONE  PRIMARY  SET — Giving  200  positions,  explanatory  notes 
on  backs  of  stereographs,  case  and  guide-book. 


All  the  scenes  described  in  this  guide-book  and  all  those  in  the 
Stereograph  Tours  above-mentioned,  may  be  obtained  in  the  form  of 
fine  Lantern  Slides. 

These  slides  are  made  from  the  original  negatives  and  are  of  excep- 
tional quality. 

Ask  for  catalogues  of  Educational  Slides,  Travel  Lectures,  Lecture 
Sermons,  Stereopticons,  etc. 

*These  explanatory  notes  are  printed  on  the  backs  of  the  stereograph  cards. 


KEYSTONE  VIEW  COMPANY,  Inc 

MEADVILLE,  PENNA 


The  Travel  Lessons 

ON  THE  LIFE  OF  JESUS  AND 
ON  THE  OLD  TESTAMENT 


REV.  WILLIAM  BYRON  FORBUSH,  Ph.D.,  author  of 
“The  Boy  Problem,”  has  worked  out  by  actual  experience 
with  his  famous  Bible  class,  these  original,  inspiring  Bible 
Study  courses: 

THE  PLAN  OF  THESE  TRAVEL  LESSONS  is  to 
teach  Biblical  history  while  the  student  is  in  the  very  pres- 
ence of  the  places  in  Palestine  where  that  history  was  en- 
acted. 


Other  Sunday  School  Lesson  Courses 

International  Uniform  Course,  Yearly 
Senior  Graded  Course,  Second  Year 
Intermediate  Graded  Course,  First  Year 
Intermediate  Graded  Course,  Second  Year 
Intermediate  Graded  Course,  Third  Year 
Junior  Graded  Course,  First  Year 
Junior  Graded  Course,  Second  Year 
Junior  Graded  Course,  Third  Year 
Junior  Graded  Course,  Fourth  Year 

Also 

BIBLE  LESSONS  FOR  JEWISH  SCHOOLS 

Arranged  by 

PROF.  EUGENE  H.  LEHMAN,  of  Yale  University 

They  solve  these  problems:  Attendance,  order,  interest  in 
Bible,  real  religious  education.  They  introduce  an  entirely 
new  method  and  apparatus  which  makes  an  addition  of  per- 
manent and  constant  value  to  the  equipment  for  Bible  study 
classes. 

EX-GOV.  JOHN  L.  BATES,  Mass.: 

“So  realistic  and  natural  is  the  scene  made  that  one  feels  that  he  is 
beholding  the  actual  scenery;  he  obtains  the  inspiration  that  actual  sight 
gives.." 

GEO.  A.  GORDON,  D.  D.: 

“After  looking  over  your  stereographs  of  Palestine  one  feels  as  if  he 
had  looked  upon  natural  scenery  itself." 

O.  E.  BROWN,  D.D.: 

“The  use  of  the  hand-books  and  maps  prepares  one  to  look  upon  the 
scenes  with  a perfectly  definite  sense  of  location,  and  they  do  actually 
produce  the  realization  of  having  seen  the  actual  locality,  and  not  merely 
a picture  of  it.” 


I 


